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of standard catechisms to avoid confusion in the minds of the readers of “True Life in
God”?
4. There are also some difficulties regarding protology and eschatology. In what sense does
the soul have a “vision of God” before being infused into the body? And how do you
envision the place of the New Pentecost within the history of salvation in relation to the
parousia and the resurrection of the dead?
5. What is the real identity of the “True Life in God” movement and what does it require of
its followers? How is it structured?
Dear Mrs Ryden, we are sorry to disturb you with these questions and you may rest assured
that we appreciate your good works and intentions. However, in answer to your letter to
Cardinal Ratzinger, we felt it was our duty to clarify some ambiguities in your writings which
might have escaped you. We owe this to your Catholic readers who might experience a
conflict of conscience in following your writings. Please take your time to answer; it would be
better if you and I could meet and have a few informal chats before you put anything in
writing. Pray that the Holy Spirit may illuminate you, and consult any spiritual director or
theologian you can trust. We are certain that our queries will also help you to understand the
deeper implications of your writings to render them more acceptable to both Catholics and
Orthodox. I shall personally be at your disposal to clarify their meaning.
His Eminence sends you his regards and trusts that you will provide a satisfactory
answer to ease his task of complying with the requests in your letter.
Yours sincerely in Christ,
Fr Prospero Grech, OSA
Consultor of the Congregation