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Collegio Sta Monica,


4th April 2002

Dear Mrs Rydén,

On the 6th of July 2000 you addressed a letter to His Eminence Cardinal

Ratzinger regarding the “Notificazione” of the Congregation for the Doctrine of the Faith

concerning your writings. His Eminence has taken note of your letter and, together with his

collaborators, has decided to give you the opportunity to clarify the meaning of some

assertions contained in your publications. For this purpose I have been delegated to contact

you personally both in conversation and in writing so that the Congregation may have a

clearer idea of the exact interpretation of these assertions. I wish to make clear from the very

outset that not being a Roman Catholic you do not fall under the jurisdiction of the

Congregation and that yours is not a personal censure. However, as many Catholics follow

the “True Life in God” they too have a right to know where they stand regarding points of

doctrine and practice prompted by your writings. We are also aware of your works of charity,

your efforts to lead all Christians towards unity with the Bishop of Rome, of your great

devotion to the Blessed Virgin Mary, of your presentation of God as the God of Love even to

non-Christians and of your antagonism to rationalism and corruption among Christians.

Your latest books, too, seem to have laid aside some ambiguous expressions contained in

your earlier ones. This notwithstanding I would be grateful if you can reply, as clearly as

possible, to some questions to help the Congregation to obtain a clearer idea of what you are


1. You know very well that, for both Catholics and Orthodox, there is only one Revelation,

that of God in Jesus Christ, which is contained in the Holy Scriptures and in Tradition.

Within the Catholic Church even accepted “private” revelations as in Lourdes or Fatima,

although taken seriously, are not matters of faith. In which sense, therefore, do you

consider your writings as revelations and how should they be accepted by your hearers and


2. You belong to the Orthodox Church and often exhort priests and bishops of that faith to

acknowledge the Pope and to make peace with the Roman Church. For this, unfortunately,

you are not welcome in some countries of your own persuasion. Why do you take up this

mission? What is your idea of the Bishop of Rome and how do you foresee the future of

Christian unity? One sometimes gets the impression in reading your works, however, that

you stand above both Churches without being committed to either. For example, it seems

that you receive communion in both Catholic and Orthodox churches but in your marital

status you follow the custom of oikonomia. As I have said already, these observations are

not meant as a personal censure as we have absolutely no right to adjudicate your

conscience, but you understand our concern about your Catholic followers who may

interpret these attitudes in a relativistic manner and are tempted to disregard the

discipline of their own Church.

3. In your earlier writings, as observed in the “Notificazione”, there was some confusion of

terminology regarding the Persons of the Holy Trinity. We are sure that you subscribe to

the teaching of your Church. Do you think you could help us to clarify these expressions?

When dealing with matters of faith would it not be useful to follow the official terminology