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Collegio Sta Monica,
Rome
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
doing.
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
readers?
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