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Most reverend Fr. Prospero Grech
Collegio Sta Monica
Rome
Re: Answer of Vassula Rydén to letter of Father Prospero Grech
written on behalf of H.E. Cardinal Joseph Ratzinger of the Congregation
for the Doctrine of Faith, dated 4th April 2002.
Dear Fr. Prospero Grech,
First of all, I wish to thank you for granting me the opportunity
of responding to the questions you have to my writings and my activity,
expressed most respectfully in your letter of 4th April 2002, and
that reiterate the points of critique contained in the "Notification"
of 1995.
I am aware of the task and responsibility assigned to your most
holy congregation of "trying the spirits" (1. Jn 4:1). I have somewhat
realized, during these years, the complexity of this task of discernment
and how delicate it is, as I myself have met along my way many people
who approached me claiming they had divine experiences as well,
which they wanted to mingle with mine. For prudence and for reasons
of responsibility I have made it a principle not to notice any of
them. Therefore, I do appreciate the importance of your work of
protecting the faithful from any harm and keeping the faith pure
from unauthentic experiences, but equally to safeguard the true
charisms that could benefit the church.
I am also grateful to you that you are giving me the opportunity
to clarify and shed light on certain expressions that might appear
unclear as they are written in imagery and poetic or symbolic style.
I am equally aware that my speaking to Catholic Christians though
being Greek Orthodox is unusual, but rather than seeing it as disorder,
I humbly desire this to be my small contribution to the healing
of the dissentions between Christian brethren. And so, I will respond
the best I can to the questions you have deigned to present to me
in complete honesty and lucidity, assured equally of your generosity,
good will and comprehension towards my limitations in expressing
the full panorama contained in the 12 volumes of the books entitled
True Life in God (TLIG).
Question 1: Relationship between TLIG and Revelation.
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 define your writings as revelations and how should they be
accepted by your hearers and readers?
I never had any lessons of catechism let alone theology, nor did
I know of any theological nuances as the ones mentioned above at
the beginning of my call and my conversion. I was taught these differences
gradually as the gentle guidance of the Holy Spirit proceeded. In
the very beginning of this call, I was very confused and early,
during the manifestation of my angel, this is what I said: "But
I can't understand. We have already the Bible, so why do we need
messages?" My angel replied: "So you do feel that all has been
given in the Bible?" I responded: "Yes. That is why I do not
see the reason of all this. I mean nothing is new." Then the angel
said: "God wants these messages to be given." I said: "Is
there a special reason why me?" The angel responded: "No. God
loves you all. These messages are just a reminder to remind you
how your foundations begun" (07.08.1986).
A Protestant minister once said to me that there is no reason why
God would want to speak to us now that we have the Holy Bible. Confused,
I said to Christ: "Lord, there are some ministers who refuse to
hear or believe that You can manifest Yourself like this, through
me, they say that You, Jesus, have brought us all the truth and
they need nothing else but the Holy Bible, in other words all these
works are false." The response of Christ was the following:
I have said to you all that the Advocate, the Holy Spirit,
whom the Father will send in My Name, will teach you everything
and remind you of all I have said to you. I am not giving you
any new doctrine, I am only reminding you of the truth and leading
those who wandered astray back to the complete truth. I, the Lord,
will keep stirring you up with Reminders and My Holy Spirit, the
Advocate, will always be among you as the Reminder of My Word.
So do not be astonished when My Holy Spirit speaks to you - these
reminders are given by My Grace to convert you and to remind you
of My Ways (20.12.1988).
Another passage 11 years later our Lord asked me to write the following:
All of these messages come from on high and are inspired by
Me. They can profitably be used for teaching and for refuting
error. They can be used for guiding the church into unity and
for guiding people's lives and teaching them to be holy. They
are given to you for a better explanation 1
to the Revelation 2
given to you. They are an inexhaustible source of amazing grace
for you all to renew you (30.07.1999).
I believe that there is but one Revelation and I never said the
contrary, nor do you find this in the writings. I do not expect
the readers of TLIG to take the messages for more than Holy Scripture
and I am sure that nothing in the TLIG books can induce all those
who hear and read me to think in another way. In fact in my witnessing
I quote all the time many passages from the Scriptures, sometimes
even more than the messages themselves. Within the messages there
is a clear and continuous insistence of focusing on the Holy Bible
and of living by its truth. The writings are an actualisation and
a reminder of the one and only Revelation in Christ, held in Scripture
and Tradition, transmitted through the church; they are but an appeal
to this Revelation. In fact, these writings never affected readers
to take them above the Scriptures, but testimonies shed that they
helped them to understand much better the Word of God. Yet, we know
that God can remind us of His blessed Word when He knows it is necessary
for the benefit of the church. Favours of this kind, for a favour
it is, illumine or make manifest a truth already known, giving a
better understanding of it.
One could ask then, why did God call someone so limited and unworthy,
totally disinterested and ignorant in church matters, who never
aspired for God, to receive a "reminder of His Word?" Are not the
priests and theologians called to do the same? Yes, I believe they
are, and I, in no way ever intended to compete with the priests
and theologians that God has called to do their duty; yet, I do
believe that God has called me unexpectedly by a direct action from
His part.
I have recently learnt that the second Vatican Council has underlined
how important it is that the laity contributes to spreading the
Good News through the various gifts God bestows upon His Church.
In Lumen Gentium, the Council clearly states that the laity
participates in the prophetic office of Christ and that Christ "fulfils
this office, not only by the hierarchy but also by the laity. He
accordingly both establishes them as witnesses and provides them
with the sense of the faith (sensus fidei) and the grace of the
word" (LG 35). Every lay-person, therefore, has a part to play in
this service of the Gospel according to the charism God has given
him or her and through those gifts he or she is at once the witness
and the living instrument of the mission of the church itself, "according
to the measure of Christ's bestowal."
In most Classic works of Catholic Fundamental Theology there is
a distinction between Revelation as a concept of reflection (Revelation
with capital R) and revelation as a concept of experience (revelation
with minor r, often revelations in plural). When I speak of my humble
experience as "revelation", I speak of revelation with a minor "r"
from the experiential point of view.
I do not speak of my experience as revelation from a doctrinal point
of view in any way wanting to compete with Revelation. Just as with
other "private revelations" or "prophetic revelations" my work adds
nothing to the Deposit of Faith. On the contrary, God's calling
to me aims at pointing to the fullness of the truth of the Deposit
of Faith, to enter more fully into and live by this truth.
The constitution Dei Verbum of the Second Vatican Council has made
it clear that the Public Revelation is complete and perfect and
that "no new public revelation is to be expected before the glorious
manifestation of our Lord, Jesus Christ" (Dei Verbum 4). On the
other hand, Dei Verbum also makes it clear that the people of God
constantly needs to deepen the appreciation of this truth:
The Tradition that comes from the apostles makes progress in
the Church with the help of the Holy Spirit. There is a growth
in insight into the realities and words that are being passed
on. This comes about in various ways. It comes through contemplation
and study of believers who ponder these things in their hearts
(cf. Lk. 2:19 and 51). It comes from the intimate sense of spiritual
realities which they experience. And it comes from the preaching
of those who have received, along with their right of succession
in the episcopate, the sure charism of truth. Thus, as the centuries
go by, the Church is always advancing towards the plenitude of
divine truth, until eventually the words of God are fulfilled
in her (Dei Verbum 8).
His Eminence, Cardinal Joseph Ratzinger has said very explicitly
on the relationship between Christian prophecy and Revelation that
the thesis that prophecy should end with the completion of Revelation
in Christ harbours misunderstandings. His position was phrased in
an interview on Christian prophecy and again in a commentary to
the disclosure of the Third Secret of Fatima. I allow myself to
quote him directly from the interview:
The Revelation is essentially God who gives himself to us, who
constructs history with us and who reunites us gathering us all
together. It is the unfolding of an encounter that has also an
inherent communicative dimension and a cognitive structure. This
also carries implications for knowledge of the truth of Revelation.
Understood in the proper way, the Revelation has attained its
goal with Christ because - in those beautiful words of Saint John
of the Cross - when God has spoken personally there is nothing
more to add. Nothing more about the Logos can be said. He is among
us in a complete way and God has nothing greater to give us, to
say to us than Himself. But this very wholeness of God's giving
of himself - that is, that He, the Logos, is present in the flesh
- also means that we must continue to penetrate this Mystery.
This brings us back to the structure of hope. The coming of Christ
is the beginning of an ever-deepening knowledge and of a gradual
discovery of what, in the Logos, is being given. Thus, a new way
is inaugurated of leading man into the whole truth, as Jesus puts
it in the Gospel of John when he says that the Holy Spirit will
come down. I believe that the pneumatological Christology of Jesus'
leave-taking discourse is very important to our theme given that
Christ explains that his coming in the flesh was just a first
step. The real coming will happen when Christ is no longer bound
to a place or to a body locally limited but when he comes to all
of us in the Spirit as the Risen One, so that entering into the
truth may also acquire more and more profundity. It seems clear
to me that - considering that the time of the church, that is,
the time when Christ comes to us in Spirit is determined by this
very pneumatological Christology - the prophetic element, as element
of hope and appeal, cannot naturally be lacking or allowed to
fade away (30 Giorni, January 1999).
In the same manner, I do not claim in any way, a status or an authority
of my writings coming close to Holy Scripture. The Holy Bible is
inspired in an infallible way. I humbly believe that the Lord touched
me to journey with Him through a direct action in my soul assisting
me when called to write, but it is not inspiration in the same sense
as Scripture is and the result is not infallibility, but this does
not mean either that there should be doctrinal errors in my writings,
which I am assured there are not.
In Fr. Marie-Eugène's book I am a Daughter of the Church,
he reminds us how God can adapt Himself to the soul:
God's direct action, being thus grounded in the human of which
it makes use, is marvellously adapted to the psychological life
of the soul. This adaptation of God should be underlined as an
important characteristic of His interventions. God, who consents
to speak the language of human signs to give us His light, pushes
condescendence to the point of adapting Himself to our temperaments
and our particular needs in the choice of these signs, so as to
reach us more surely. For a faith that has kept its purity and
its simplicity, He will speak in a language of external brilliant
signs that will make faith vibrate. For a faith that rationalism
has rendered prudent and critical, He will have a more intellectual
language. 3
Cardinal Ratzinger has said, "that being able to set oneself up
as the word and image of interior contact with God, even in the
case of authentic mysticism, always depends on the possibilities
of the human soul and its limitations". I thus experience the Word
of God without effort, in other words, without me forcing anything,
it just comes. I receive these communications (interior words) namely
in two forms. Please note here that in no way I intend to say I
know perfectly well how to express this phenomenon and how God can
do such things, but this explanation below is the best I can do:
1. Through the intervention of interior words, namely locutions.
The words I perceive are substantial ones, much clearer than were
I to hear them through my ears. One single word alone may contain
a world of meaning such as the understanding on its own could
never put rapidly into human language. Any divine word or instruction
given to teach me, will not be in the manner of school teaching,
that perhaps due to limited time cannot be wholly explained all
at once, or because of human frailty may be forgotten, or even
not quite understood. But the divine instruction or the word given,
will be given in such lapse of time and engraved in the mind in
such a way that it will be difficult to forget. The light it spreads
is so vast, just like a bright light that sheds far and wide,
giving you a wealth of knowledge instantly more than just the
word itself. The word given is like a wide river that breaks into
other rivulets leading you everywhere and in different places
but always coming from the one river. Any normal teaching in a
school would have taken me months to learn. While I experience
the words so strongly, I am equally aware that the written form
and the way I should express the words still depends on my limited
capacities of language and expression.
2. The second way I receive the words of God is through a light
of understanding in my intellect without any utterance of speech.
It is like God transmits His thought into mine. I would immediately
know what God wants, or wishes to say. Then I have to write down
this "non-expressed message" as well as I could by selecting my
own words.
I have been told later here in Rome, that St. Bridget of Sweden
had similar ways of writing down her messages.
Why the Lord chose this special form of writing down the messages
to which He even seizes my hand? I really do not know. The Lord
just told me when I asked him why: "Because I like it in this way".
So I do not know how this happens. I would like to point out though
that theologians who are also expert graphologists and who have
investigated the writings called them "hieratic", describing many
groundbreaking differences between the way I write and the so-called
automatic writing. I have later come to know that known mystics
such as Theresa of Avila experienced raptures of her body or sometimes
part of her body. I believe this to be a mitigated form of rapture
of my hand and trust that the Lord has his own purposes in this.
Question 2. My relationship as Orthodox Christian to the Roman
Catholic Church.
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 the Catholic followers who may
interpret these attitudes in a relativistic manner and are tempted
to disregard the disciplines of their own church.
Motivations for taking up this work of unity.
I do not believe I would have ever had the courage or the zeal to
face the Orthodoxy to bring them to understand the reconciliation
our Lord desires from them if I had not experienced our Lord's presence,
neither would I have endured the oppositions, the criticisms and
the persecutions being done on me by them. In the very beginning
of God's intervention I was totally confused and feared I was being
deluded; this uncertainty was truly the biggest cross, since I never
heard in my life before that God can indeed express Himself to people
in our own times and had no one to ask about it. Because of this,
I tried to fight it away, but the experience would not leave and
later on, slowly, with time, I became reassured and confident that
all of this was only God's work, because I started to see God's
hand in it. This is why I stopped fearing to face opposition and
criticism and have total confidence in our Lord, knowing that where
I lack He will always fill, in spite of my insufficiency, and His
works will end up always glorious.
Approaching the Orthodox priests, monks and bishops to acknowledge
the Pope and to reconcile with sincerity with the Roman Church is
not an easy task as our Lord says in one of the messages; it is
like trying to swim in the opposite direction of a strong current,
but after having seen how our Lord suffers in our division I could
not refuse our Lord's request when asked to carry this cross; therefore,
I have accepted this mission, yet not without having gone through
(and still going through) many fires.
You have asked: "Why do you take up this mission?" My answer is,
because I was called by God, I believed and I answered Him; therefore,
I want to do God's will. One of Christ's first words were: "Which
house is more important, your house or My House?" I answered,
"Your House Lord." He said: "Revive My House, embellish My House
and unite it."
Some of the Greek Orthodox hierarchy totally reject me, first because
they do not believe me 4
, secondly because I am a woman and thirdly because a woman should
not speak. Some of the monks are suspicious of me saying that I
am probably a Trojan horse sent and paid by the Pope, or that I
am even a Uniate. Many do not want to hear of reconciliation or
ecumenism. They consider it heresy if I pray with the Roman Catholics.
That is where they see it as standing above both churches without
being committed to either. I am full and wholly committed to my
church but it is not heresy nor a sin if I live ecumenically and
pray with other Christians to promote unity. The key to unity though,
according to our Lord in the writings, is humility and love. Many
of the people of the churches do not have this key yet. Many of
the Greek Orthodox lay people but as well as the simple priest around
the corner, up to the monk in a remote monastery would call the
Roman Catholic Church to this day heretic and dangerous; they are
taught to believe this since their birth and it is wrong. Yet, I
believe that in their rigidity they can change through a metanoia
and the power of the Holy Spirit who will make them bend and through
the prayers of the faithful. In our gatherings we pray to God for
this change of heart.
Nevertheless, it is not a question of them alone bending. Everyone
must bend in humility and love. The people of each church should
be willing to die to their ego and to their rigidity and then through
this act of humility and obedience to the truth, Christ's presence
will be shining in them. I believe that through this act of humility,
the churches' past and present failures will be washed away and
unity will be accomplished. I never lose hope to approach the Orthodox
and this is why I always keep returning to them to give them my
testimony. My testimony is given reminding them of our Lord's words:
"may they be one in us, as you are in me and I am in you, so that
the world may believe it was you who sent me," (Jn 17:21). In this
manner, despite the obstacles, a few ecumenical prayer groups were
formed in Athens and in Rhodes with Orthodox priests included in
them. All these prayer groups start by praying the Rosary, then
other prayers. Nevertheless, it is not only rejection I get from
the Orthodox hierarchy because of the reasons I mentioned above,
but our Lord has provided me with a good number of Greek Orthodox
clergy friends as well.
The Bishop of Rome.
Our Lord gave me an interior vision of three iron bars symbolizing
the three major Christian bodies, Catholics, Orthodox and Protestant
Christians, calling their heads to meet by bending, so that they
meet, but to meet they have to bend. This passage speaks of the
attitude that is needed to arrive at the unity the Lord has been
longing for since his prayer to his Father - "that all may be one".
This passage of the TLIG messages does not pretend to speak of unity
on an ontological level, indicating that there should be no differences
in which extent the various Christian groups have retained the truth
Christ conferred to his church. And it is not true I claim that
this calling to humility amongst Christian brothers should imply
a pan-Christian approach to unity and that unity should be advanced
through a bargain of truth, (like a trader, selling and buying)
leading to a levelling and a relativism of truth. On the contrary,
I have often spoken on the importance of remaining faithful to the
truth, and even more than my speaking, the message is nothing but
a calling to live by the truth of the Gospel in the One Revelation
of Christ, as expressed above. The writings contain many warnings
against the contrary attitude, to the point of portraying a "false
ecumenism" as a Trojan horse of introducing a lifeless image of
Christ:
The figure daubed with assorted colours, this figure these
traders are trying to make you revere to and follow is not me
- it is an invention of perverted human skill to degrade the concept
of My Holiness and My Divinity; it is a false ecumenism; it is
a defiance of all that is holy. I suffer because of the sins of
these traders (22.10.1990).
Many messages on unity keep together these two vital aspects of
ecumenism: The spiritual attitude implying humility and love towards
other Christians together with the un-compromised quest for the
truth of Christ. One example is a passage where the Virgin Mary
speaks of the fabrics of unity:
The Kingdom of God is not just words on the lips, the Kingdom
of God is love, peace, unity and faith in the heart. It is the
Lord's Church united in One inside your heart. The Keys to Unity
are: Love and Humility. Jesus never urged you to divide yourselves
- this division in His Church was no desire of His (23.09.1991).
Further down in the same passage, Jesus speaks of the truth: "Always
defend to death the truth. Scathed you shall be from time to
time, but I shall allow it just enough to keep your soul pure and
docile" (reiterated on 05.06.1992, 25.09.1997, 22.06.1998, etc.)
I have had a few meetings with Catholic clergy in the United States,
Holland and Switzerland in particular who are very liberal and very
much against the Pope. I had to defend the Chair of Peter and explain
it to them as well as I could through powerful messages that came
from Christ, showing them how confused their minds were. In the
end many of these priests came to tell me how they appreciated these
clarifications. I had one or two though who did not agree telling
me that I am more Catholic than the Catholics Although there are
many unity passages that regard the unity between the churches,
there are also quite a number that especially are written for a
lot of Catholic clergy who are rebelling against the Pope to bring
them back to faithfulness to him. Here is one early example:
I the Lord do not want any divisions in My Church. You will,
for My sake, unite and under My Name love Me, follow Me and bear
witness for Me. You will love one another as I love you; you will
unite and become one flock under one Shepherd 5.
I have, as you all know, selected Peter - giving him the authority.
I have, as you all know, given him the keys of the kingdom of
heaven. I have asked Peter to feed My lambs and sheep - looking
after them. 6 This
authority was given by Me. I have not desired you to alter My
wish (19.03.1988)
Another message speaking of the future of unity puts it even clearer:
I will then place into Peter's hand an iron sceptre with which
he will guard My sheep, and for those who do not know and still
ask themselves 'why is it that we have to have a guide?' I tell
you this - "have you ever seen or known of any flock of sheep
without a shepherd? I am your Heavenly Shepherd and I have chosen
Peter to keep My lambs until My return. I have given him the responsibility,
so why all these disputes, why all these futile arguments? And
for all those who still do not know My words, I tell you to read
them in the Scriptures - they are to be found in the testimony
of John, My disciple 7.
I will then unite My Church and encircle you with My arms into
one fold for today; as it is you are all scattered, developing
too many communities, split sections. My Body you have torn apart
and this CANNOT BE. I will unite you all (16.05.1988).
Other messages speak of the Pope as the Vicar of Christ or the
Vicar of the Church. Here is one example:
Pray for the whole Church. Be the incense of My Church and
by this I mean that you pray for all those who are proclaiming
My Word, from the Vicar who is representing Me to the apostles
and prophets of your days, from the sacerdotal souls and religious
souls to the laymen, so that they may be ready to understand that
all of you whom I mentioned are part of One Body, My Body (10.01.1990).
More references in 01.06.1989, 02.03.1990, 10.10.1990, 18.03.1991,
20.04.1993, 20.12.1993, 15.04.1996, 22.10.1996, 20.12.1996).
The writings contain no references to how the role of Peter will
relate to the roles of the various patriarchal sees, and so I cannot
speak about this. But I am aware that the Pope himself in the Encyclical
"Ut unum sint" does open up for a discussion of this sort:
It is nonetheless significant and encouraging that the question
of the primacy of the Bishop of Rome has now become a subject
of study that is already under way or will be in the near future.
It is likewise significant and encouraging that this question
appears as an essential theme not only in the theological dialogues
in which the Catholic Church is engaging with other Churches and
Ecclesial Communities, but also more generally in the ecumenical
movement as a whole. Recently the delegates to the Fifth World
Assembly of the Commission on Faith and Order of the World Council
of Churches, held in Santiago de Compostela, recommended that
the Commission "begin a new study of the question of a universal
ministry of Christian unity". After centuries of bitter controversies,
the other Churches and Ecclesial Communities are more and more
taking a fresh look at this ministry of unity. 8
The same encyclical confirms the necessity of East and West reuniting,
allowing differences between the two communions while being in full
communion:
In view of all this, the Catholic Church desires nothing less
than full communion between East and West. She finds inspiration
for this in the experience of the first millennium. In that period,
indeed, "the development of different experiences of ecclesial
life did not prevent Christians, through mutual relations, from
continuing to feel certain that they were at home in any Church,
because praise of the one Father, through Christ in the Holy Spirit,
rose from them all, in a marvellous variety of languages and melodies;
all were gathered together to celebrate the Eucharist, the heart
and model for the community regarding not only spirituality and
the moral life, but also the Church's very structure, in the variety
of ministries and services under the leadership of the Bishop,
successor of the Apostles. The first Councils are an eloquent
witness to this enduring unity in diversity". 9
Although the writings do not speak of structural issues regarding
East and West, there are many references to the importance of the
Eastern Church. Thereby, the un-compromised underlining of the importance
of the role of Peter is paired in later messages by an insight that
spiritual renewal very well could be inspired by the Eastern Church.
Thereby it becomes even more evident why the Body of Christ needs
to breathe with both its lungs - that of the western and eastern
presence of the Church:
House of the West, you have realized, through the Light of
My Spirit, that a body needs its two lungs to breath freely, and
that My Body is imperfect with one lung; pray that My vivifying
Spirit will join you together, but what have I to suffer before!
10 (27.11.1996)
And another similar message:
pray for the house of the east and the west to join together,
like two hands when joined in prayer; a pair of hands, similar,
and in beauty when joined together, pointing towards heaven, when
in prayer. Let those two hands, belonging to the same body, work
together and share their capacity and resources with each other
let those two hands lift Me together (15.06.1995).
Another message speaks of the role of the East in bringing the
two houses together again, unifying the Body of Christ:
Listen and write: glory will shine from the Eastern bank -
that is why I say to the House of the West: turn your eyes towards
the East. Do not weep bitterly over the Apostasy and the destruction
of your House; do not panic, for tomorrow you will eat and drink
together with My shoot from the Eastern bank - My Spirit will
bring you together. Have you not heard that the East and West
will be one kingdom? Have you not heard that I shall settle
for one date? 11
I am going to reach out My Hand and carve on a stick the words:
West bank, House of Peter and all those who are loyal to him;
then, on another stick I will carve: East bank, House of Paul,
together with all those who are loyal to him. And when the members
of the two Houses will say: "Lord, tell us what you mean now",
I will say to them: "I will take the stick on which I carved Paul's
name together with all those who are loyal to him and put the
stick of Peter and his loyal ones, as one. I shall make one stick
out of the two and I shall hold them as one; I shall bind them
together with My New Name; this will be the bridge between the
West and the East. My Holy Name will bind the bridge, so that
you will exchange your possessions across this bridge - they will
no longer practice alone, but together, and I shall reign over
them all.
What I have planned shall happen, and should men say to you
daughter that these signs are not from Me, tell them: "do not
fear - have you not heard that He is the Sanctuary and the stumbling
stone as well? The Rock that can bring down the two Houses but
raise them up again as one single House?" (24.10.1994).
Again, this message takes nothing away from the role and authority
of Peter, but it highlights the importance of having the eastern
and western parts of the Body of Christ united so that the World
may believe.
The Future of Christian Unity.
Although the message confirms the primacy of Peter, the Bishop of
Rome, known in both Orthodox and Catholic tradition, it does not
speak of questions of jurisdiction. I believe I have not been called
to speak on this issue and so I refrain from doing so in any way.
My calling is to confirm the Pope's importance and defend his Chair
against all those who tend to disobey him and rebel against him,
while inspiring the construction and strengthening of the interior
fabrics of unity. My primary approach to unity is that of unity
through spirituality. The message is a calling for unity both intra
nos and extra nos - a calling to strengthen the spiritual dynamics
of unity both within the particular churches and between them.
I do not know what the future structures of the unified church will
look like, as the Lord has chosen not to speak on this nor did He
favour me to give me any light on this, but I believe it will come
through spirituality; and I believe I have been granted a foretaste
of the grace of that future unity in various ecumenical gatherings.
In March 2000, for instance, the Lord permitted our prayer groups
to gather in his birthplace, Bethlehem. 450 people came from far
and wide; yes, from more than 55 countries and from 12 different
churches to an international meeting of prayer for peace and unity.
We gathered as one single family. With us we had 75 clergy also
from 12 different churches that came, but also other clergy from
the Holy Land, who, hearing of this prayer meeting joined us as
well. This ecumenical event was co-ordinated by some Jews and Palestinians
who were touched by the writings of "True Life in God". They believed
in the redemption of Christ and of his saving plan in our days and
volunteered to organize this meeting. When one knows how in our
days, Palestinians and Jews are fighting against each other, their
reconciliation is a sign of the power of the Holy Spirit who joined
those two nations to work for a meeting for peace between the divided
Christians. As Scriptures say: "Peacemakers, when they work for
peace, sow the seeds which will bear fruit in holiness" (Jm 3:18).
This is a lesson for all of us.
We lived and had a foretaste of what unity will be like one day
between Christians. We had speeches given to us from clergy of different
churches on unity. Their speech resounded like they came from one
voice and one mind. We sensed the great desire of all of us being
one, during their talks. We saw and we watched the thirst of the
laity and the clergy, they have for unity. But we sensed at the
same time the great external wounds our division has produced on
the Mystical Body of Christ.
The majority of us are tired of this division, because it is not
according to our Lord's law of love. Christ is even more tired of
seeing us divided. The cheers and acclamations of joy of all these
nations who were bonded together, appealing for a complete unity
among Christians exposed that this division is not only a sin but
an anti-testimony as well. Yet, the biggest sin against unity is
to have the dates of Easter separated. How good it will be when
we all cry out together: "Christos Anesti" in one voice all in one
day. We all say, "Thy Will be done on earth as it is in heaven "
Jesus Christ united us together by his Blood, so how can one deny
this unity? "He is the peace between us, and has made the Gentile
and the Jew into one and broken down the barrier which used to keep
them apart, actual destroying in his own person the hostility caused
by the rules and decrees of the Law." (Ep 2:14-15). How can we say
"no" to God, if He wants us to unite? Could it be because our hearts
have hardened? Have we forgotten the Holy Father's words when he
said: "The elements that unite us are far greater than those that
divide us"? So we should take up those elements and use them to
smoothen up the way to a complete unity.
The Holy Eucharist and eucharistic sharing.
In the Catechism of the Catholic Church it is said with reference
to St. Augustine regarding the Eucharist:
Before the greatness of this mystery [the Holy Eucharist] St
Augustine exclaims: 'O sacrament of devotion! O sign of unity!
O bond of charity!' The more painful the experience of the
divisions in the church which break the common participation in
the table of the Lord, the more urgent are our prayers to the
Lord that the time of complete unity among all who believe in
him may return (CCC 1398).
The Lord urges us to reconcile and reunite. As a well-known Catholic
cardinal said recently to an Orthodox priest friend of mine from
New York who attended the cardinal's mass in Rome, so it is my conviction
that it must be possible to obtain again that union around the Lord's
table between Catholics and Orthodox, as we share the same sacraments
and have virtually the same faith, albeit clothed in different expressions
of faith and worship. I have come to experience from the flaming
love of Our Lord the depths of his desire for the perfect union
of his Body and believe He is in pain over our lack of love and
communion. Therefore, I have no bigger desire than to see his Body
reunited and I am convinced that we, Christians, if we really love
Jesus Christ, must do all that is in our power to work for the reconciliation
of the separated members of Christ's body.
Meanwhile, I know this union will not come easy but only through
a miracle of Our Lord. Although we must do all we can to advance
unity, He has promised to give us that union that will be the Holy
Spirit's work for, as I once said back in 1992, it will come as
sudden as the fall of the Berlin wall: "Mercy and Justice is
working with such wonders as has never happened among many generations,
and Unity shall come upon you like Dawn and as sudden as the fall
of communism - it shall come from God and your nations shall name
it the Great Miracle, the Blessed Day in your history" (10.01.1990).
The Church of Christ is one in the sense that Christ is one and
only has one Holy Body. It is the people of the church who are divided.
If Christians are able to go beyond the negative obstacles that
separate them, obstacles that according to Scriptures are against
the fulfilment of the unity of faith, love and worship among us,
the Father will hear the prayer expressed already of his Divine
Son, when he said: "may they be one in us, as you are in me and
I am in you, so that the world may believe it was you who sent me"
(Jn 17: 27).
While waiting for this grace I follow as good I can the principles
in the present state of affairs and am convinced not to infringe
on the conscience of the members of any church. In the question,
it says the following, "one sometimes gets the impression in reading
your works, however, that you stand above both churches without
being committed to either " There is no ground in the written work
to get the impression that I stand above both churches. As you write
it, it seems that it is more on the practical level.
As to the way I practice my faith, I am an Orthodox and am committed
fully to my church. Whenever there is an Orthodox church nearby
I never fail to follow its Sunday Mass, unless of course there is
none, like in Dhaka, Bangladesh where I lived. Just before coming
to Rome, where I live now, I lived 11 years in Switzerland. Every
Sunday I went to our Orthodox Church and the Greek priest of Lausanne,
Fr. Alexander Iossifides is my witness as well as the faithful who
were in the church and saw me regularly, unless of course I travelled.
Abroad, during my travels when a program has been set-up for me
to follow and give my witness, sometimes, and I would add, rather
rarely, it could happen that the Catholic priests or Bishops of
the place who invited me to speak, have programmed a public Holy
Mass to follow in the same place where I spoke; I then remain with
the people for the Mass as it is in the program and receive Holy
Communion there.
Here in Rome I live out from the centre and quite far from my Greek
Orthodox Church which is in the centre of Rome. There is a Slavic
Orthodox church at the Tre Fontane, which I attended but I do not
understand the language. And so I allow myself once in a while,
since half of the time I am away, to receive Holy Communion in the
Sanctuary of the Madonna del Divino Amore which is 3 km from my
place. I believe the Second Vatican Council allows me to do this
when, as reiterated in the Catechism of the Catholic church says:
"a certain communion in sacris, and so in the Eucharist,
"given suitable circumstances and the approval of church authority,
is not merely possible but is encouraged" (CCC 1399).
In the Decree Orientarium Ecclesiarum of Vatican II it states:
"When Eastern Christians separated in good faith from the Catholic
church, request of their own accord and are rightly disposed, they
may be admitted to the Sacraments of Penance, Eucharist and Anointing
"
The Catholic Code of Canon Law states:
Catholic Ministers may lawfully administer the Sacraments of
Penance, Eucharist, and Anointing of the Sick to members of the
Eastern (Oriental) churches which do not have full Communion with
the Catholic church, if they ask on their own for the Sacraments
and are properly disposed. This holds also for members of other
churches, which in the judgement of the Apostolic See are in the
same condition as the Oriental churches as far as the Sacraments
are concerned (Canon 844.3).
Pope John Paul II's encyclical letter "Ut unum sint" continues
these assertions with reference to Orientalium Ecclesiarum:
By reason of the very close sacramental bonds between the Catholic
church and the Orthodox churches, the Decree on Eastern Catholic
churches Orientalium Ecclesiarum has stated: "Pastoral experience
clearly shows that with respect to our Eastern brethren there
should and can be taken into consideration various circumstances
affecting individuals, wherein the unity of the church is not
jeopardized nor are intolerable risks involved, but in which salvation
itself and the spiritual profit of souls are urgently at issue.
Hence, in view of special circumstances of time, place and personage,
the Catholic church has often adopted and now adopts a milder
policy, offering to all the means of salvation and an example
of charity among Christians through participation in the Sacraments
and in other sacred functions and objects". 12
As to the relationship to the churches of the Reformation things
are a bit more complex. Many people of Protestant upbringing who
read TLIG became Catholics due to their free choice, mainly due
to the issues around the Eucharist. Jesus does not speak in the
messages of the validity of their sacraments, but he urges Protestants
once again to love the Mother of Jesus and to recognize the role
of Peter:
Vassula, the time has come to unite My Church. Come together
again beloved, come and rebuild these ancient ruins; rebuild My
old foundation, a foundation established by My own Hand. Honour
My Mother as I, who am The Word, and above all honour her. Would
I then not desire you, who are dust and ashes, recognize Her as
Queen of Heaven - honouring Her? My grief of today is to see how
little My creation know of Her importance. Most of My devoted
ones who are under the name of Luther and who have isolated themselves
entirely, must return to Peter (22.12.1987).
In another message, Christ reprimands those Christians who fail
to see the greatness of the mystery of the Eucharist and Christ's
Divine Presence therein:
so I tell those churches whose clergy have not accepted My
Mystery: "come to your senses and seek Me earnestly. Master you
resentment, as well, against My Mother. May every race know that
My flesh and My blood come from My Mother. Yes, My Body comes
from the most Holy Virgin, from pure blood; blessed be Her Name!
To save all the humble of the earth who receive Me and to give
them imperishable life I became Bread to give Myself to you; and
through this Communion I sanctify all who receive Me, deifying
them to become the flesh of My Flesh, the bones of My Bones (...)
through My Divinity I deify men ( ) now I am judged by men; the
Garment 13 that
can cover you, adorning you majestically, giving you a metamorphosis,
divinising you, is rejected by those churches who cannot comprehend
My Mystery today again I cry out from heaven: "Brothers, why are
you undermining My Divinity? If you claim that you are the ones
who know what is right, then why is your spirit plundering My
Church? ( ) I am inviting you to celebrate Mass and partake of
the Divine Mystery in the manner I truly instituted ( ) They affirm
My might, proclaiming My fearful power, singing their praises
to Me, acknowledging My Omnipotence and My mighty wonders, but
I become a stumbling stone when it comes to measure the magnificence
of My Divinity and of My Presence in the Eucharist (16.10.2000).
Marital Status.
Further down in your question, you say about me receiving Holy Communion
sometimes in the Roman Catholic church: "our concern about the Catholic
followers who may interpret these attitudes in a relativistic manner
and are tempted to disregard the disciplines of their own church."
If according to the Canon Law which I have quoted above proves that
I am in total concordance with the Catholic Church's canon Law,
I see no reason for the Catholic people to react relativistically.
I am not in favour of divorce and am not seeking to promote the
doctrine among Catholic Christians that remarriage of divorced people
should be permitted. My divorce and civil remarriage was prior to
my conversion. After my conversion under the light of the TLIG-messages
I discovered that my marital situation was not regular. However,
nobody knew about this situation except myself and it was again
by myself that I deplored it publicly. I have denounced my own situation
when in fact nobody knew anything about it. Having realised my mistake,
I approached my church authorities in Lausanne and went through
a process of having everything cleared according to Orthodox marital
regulations. I am thus an Orthodox Christian at peace with my Church
and its regulations as any other Orthodox Christian and as such
am allowed to receive the Eucharist in my own Church and in the
Catholic Church according to the principles mentioned above. I in
no way disregard the marriage regulations of the Catholic Church.
For your information, I attach my Marriage Certificate with this
document (Attachment 1).
Question 3. Confusion of terminology in regards to the persons
in the Holy Trinity.
In your earlier writings, as observed in the Notification 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 clarify these expressions?
When dealing with matters of faith would it not be useful to follow
the official terminology of standard catechisms to avoid confusion
in the mind of the readers of TLIG?
In view of this I would try my best to explain the dilemma of language,
reminding you that I am not a theologian who could express herself
in a technical manner or receive words from above in an official
terminology. It is clear that our Lord has expressed Himself in
the manner that I would understand by adapting Himself to reach
me. He does not speak to me either in a scholastic theology, but
then neither did He when on earth, when He said: "The Father and
I are One," (Jn 10:30) nor that of St. Paul when he wrote: "the
Lord is the Spirit." (II Co 3:17) To Bernadette of Lourdes, Mary
spoke in the local dialect, which was not good French. Even in the
inspired books of Scripture, I have learnt that there is a noticeable
difference between the refined Greek of St. Luke, and the simple
language of St. Mark. St. Catherine of Siena, in her Dialogue, once
explained: "You are my Creator, Eternal Trinity, and I am your creature.
You have made of me a new creation in the blood of Your Son." 14
To call Christ the Son of the Trinity sounds heterodox but we take
this part as far as possible in a good sense
So it is perfectly normal if Christ uses my level of vocabulary
in the beginning rather than the language of a theologian. I sometimes
expressed words out of my personal experience of God, and uttered
what I had felt in the terms that come to me spontaneously without
much critical reflection on how this will sound to others, or whether
it might be misunderstood. To articulate divine mysteries was hard
enough for me, even more of how one should express these divine
mysteries that would be fitting with the traditional language. Theologians,
on the contrary, use a vocabulary that has been carefully refined
by many centuries of discussion.
I do not know exactly which parts of the earlier writings the question
is referring to, but I could imagine it deals with Christ being
called "Father." Christ is the Son of the Father. In these parts
of the revelation the writings do not refer in an ontological or
doctrinal way to the person of Christ. Rather, it is affectionate
and paternal language, the same language, Jesus used to his disciples:
"My children " (Jn 13:33). Already Isaiah described the Messiah
as the "Wonderful Counselor, the Mighty God, the Eternal Father
(Is 9:5).
From the very beginning I never mixed up the Father, the Son and
the Holy Spirit. Christ's presence (attitude) with me was with fatherly
affection. When in a passage I called Jesus "Father" it was because
of the fatherly way He spoke to me. It was like those instances
when fathers are explaining and teaching certain things to their
children with patience and love for their growth and development.
Here is one example of Christ's words: "Grow in spirit Vassula,
grow, for your task is to deliver all the messages given by Me and
My Father. Wisdom will instruct you." I then answer: "Yes Father!"
Jesus replies: "How beautiful to hear you call Me "Father"! I longed
to hear from your lips this word: 'Father' " (16.02.1987). In
the Litany of the Most Holy Name of Jesus it calls Jesus: "Father
of the world to come." The Sequence for the Mass of Pentecost names
the Holy Spirit, "Father of the poor." I chose St. Symeon, a theologian
and saint very dear and important to my Orthodox tradition, in order
to give you some more similarities. This is what he says: "For those
who have been weaned, He (Christ) plays the role of a loving Father
who watches over His children's growth and development" (Theological
Ethical Orations 4. 269-270).
Also, the critique may refer to one particular message in the beginning
when the Lord wanted to teach me of the unity of the Holy Trinity.
The message that might be questioned was: "I am the Father and
the Son. Now do you understand? I am One, I am All in One" (02.03.1987).
Here, our Lord wanted me to understand the perfect and ontological
unity of the Most Holy Trinity; how the three divine Persons are
undivided and so completely one in nature. Like St. Symeon said
in his Hymn 45. 7-21: "Three in one and one in three How could I
have known, Lord, that I had such a God, Master and Protector, Father,
Brother and King ?" Gradually any non-official terminology was being
crystallized with time so if anyone might have had any confusion
it became clearer later on.
Remember how pope Benedict XIV long ago took note of questionable
passages in the writings of the Fathers of the church and the saints,
and direct that:
what these have said should be taken, as far as possible, in
a good sense obscure points in one text are to be explained otherwise
by clearer texts seek the mind of the writer, not from a particular
phrase, but from the whole context of the work; benevolence should
be joined to severity; judgment about views one does not agree
with should be made, not on the basis of one's views but according
to the probability of the doctrine (Constitution of introduction
of the Index).
In one of the earliest messages, I tell how Jesus asked me to "design
how the Holy Trinity is". I describe having a vision of light. Then
one light coming out, then another one, making three. Then I commented:
"When the Son is in the Father, then they are one. The Holy Trinity
is ONE and the same. They can be 3, but all 3 can be one. Result,
One God." This statement employs, I learnt, a metaphor that goes
back to the Nicene Creed which declares that the Son came forth
from the Father as "light from light". This image has since become
classic in Christian thought. For example Symeon the Theologian,
writes of "the One who was in the beginning, before all ages, begotten
of the Father, and with the Spirit, God and Word, triple in unity,
but one light in the three" (Hymn 12, 14-18).
Sometimes God the Father speaks and it is obvious to any reader
who knows the Scriptures that it is indeed the Father who speaks
since He would mention words like, "My Son Jesus" etc. Then, it
could happen later in the same day that Christ calls me to continue
the message and speaks. Again, the reader who knows Scriptures would
understand that it is Christ speaking because He would speak of
His Wounds or Cross. As for the messages that would start e.g. with
the Father, then later on continue with the Son, it would usually
contain a reference saying, "later on". If I did not put any reference
to help the one who reads it was because it appeared to me so obvious
from the words uttered who was actually speaking that I left them
as they were. From the thousands of readers I never received a letter
from anyone who asked for clarification on the subject and no-one
came to tell me they were confused. Only two clergy in the United
States read the message in the wrong way, publishing their views
in newsletters over and over again, without ever meeting me.
In one passage in the True Life in God writings, Christ says: "I
am the Trinity." Here Christ identifies Himself with the divine
nature of the Trinity that is One. Christ is one of the Trinity.
Christ speaks as the divinity, since it is one in nature,
communicated by each of the three persons.
In one of the passages of True Life in God it was Christ speaking:
Be blessed My child, I, Your Holy Father love you. I am the Holy
Trinity, then He added, You have discerned well. I discerned
while Jesus was saying I am your Holy Father, a "triple"
Jesus, like those fancy pictures of one person but made as though
they are three, one coming out of the other, all similar and all
three the same. "I am the Holy Trinity all in one" (11.04.1988)
(Unique, undivided, one essence, one substance.) If one looks just
at the initial statement attributed to Jesus, one might wonder if
He is not identifying Himself with the Father and then with the
entire Trinity. But when one reads on, it is clear He is not.
Christ was trying to teach me the oneness of the Holy Trinity, how
the Three Persons are undivided and so completely one. The oneness
of the Trinity comes out not primarily from the fact that the three
persons are undivided (like inseparable friends!) but from the fact
that each one of them possesses the same unique divine nature and
are distinguished only by their mutual relations.
In another passage of the True Life in God, Christ teaches me how
the Trinity is recognized in each of them as One and the same substance:
" am I not Bountiful? Am I not the highest? So have confidence
for you are in your Father's Arms. I, the Holy Trinity am One and
the Same (substance) " (25.07.1989).
In order to express this in the way of thinking of the tradition
of the Orthodox Church, it may be useful again to turn to Basil
Krivoscheine's book on St Symeon. Here, the words are expressed
in a better way than were I to express them. "God is beyond names.
He is Trinity, yet the One and its Unity cannot be expressed" (p.
284). And from St. Symeon himself:
Whatever multifarious names we call You, You are one being This
one being is a nature in three hypostases, one Godhead, one God
is a single Trinity, not three beings. And yet the One is three
according to hypostases. They are connatural, the one to the other
according to nature, entirely of the same power, the same essence,
united without confusion in a manner that surpasses our understanding.
In turn, they are distinct, separated without separation, three
in one and one in three (Hymn 45. 7-21).
And in another passage of TLIG, Christ insists on Their Divine
Oneness: "I-Am-He-Who-Saves, I am your Redeemer, I Am the Holy
Trinity all in One, I Am the Spirit of Grace " (28.07.1989).
Here Jesus was telling me that He is in the Father with the Spirit,
likewise the Father and He are in the Spirit. He, the Son, is and
remains co-eternal in the Father, with the Holy Spirit. We may remember
Christ's words: God is a Spirit: and they that worship him must
worship him in spirit and in truth (John 4, 24). Of vital importance
are also St. Paul's words: " Now the Lord is that Spirit: and where
the Spirit of the Lord is, there is liberty" (2. Cor. 3:17).
One will never find the Father separated from the Son or the Spirit,
nor the Son separated from the Father and the Spirit, nor the Spirit
excluded from the union with the one from whom He proceeds. Thus,
the expression of: "I Am the Holy Trinity all in One," and
other expressions in the writing that are similar to this one. Likewise
in another passage of TLIG, I specify: "The Son is in the Father.
They are only one. The Holy Trinity is one and the same: three Person
but a single God: one and three" (24.11.1987).
I would like to explain especially these two expressions that came
often in the writings of True Life in God. Christ speaks: " be
one as the Holy Trinity is One and the same" (10.10.1989). Or
the other expression: "Pray that My Fold be one, as I and the
Father are One and the same" (29.03.1989).
There is a very important factor here. When Christ uses the word
"the same" it is different if one translates this word in Italian
or French because the meaning changes, and I would like to point
out that there have been weaknesses in translation, but I cannot
be held responsible for this. In English (which is the original
language of the writings) it does not mean "the same person" but
it means "equal" in the sense of "the unity of essence," "substance".
Then there are passages when in turn the Holy Trinity speaks in
one voice. But even so it is very clear. For example here is one
passage: "Your terrified cries pierced through the heavens, reaching
the Holy Trinity's ears My child!" The Father's Voice, full
of joy resounded through all Heaven. Then the Son said: "Ah I
shall now make her penetrate My Wounds and let her eat My Body and
drink My Blood. I shall espouse her to Me and she will be Mine for
eternity. I shall show her the Love I have for her and her lips
from thereon shall thirst for Me and her heart shall be My Headrest."
The Holy Spirit said immediately after: "And I, the Holy Spirit,
shall descend upon her to reveal to her the truth and the depths
of Us. I shall remind the world through her, that the greatest of
all the gifts is love." And then the Holy Trinity spoke in one
voice: "Let Us then celebrate! Let all Heaven celebrate!" (22.12.1990).
The mystery of the Most Holy Trinity, its oneness combined with
the distinct traits of each of the three persons and the relationship
between them, is one of the greatest mysteries of the Christian
Faith. However, the fact that the Trinity is such an infinite mystery
should not make us shrink back from praising its marvels and avoid
talking of it, although human language never will be able to express
the beauty and immensity of the One but Triune. For the mystery
of the Most Holy Trinity is so central to our faith that it stands
above and sheds light upon all the other mysteries of faith. This
has been pointed out again most clearly in The Cathechism of the
Catholic Church:
The mystery of the Most Holy Trinity is the central mystery of
the Christian faith and life. It is the mystery of God in himself.
It is therefore the source of all the other mysteries of faith,
the light that enlightens them. It is the most fundamental and
essential teaching in the "hierarchy of the truths of faith."
15 The whole
history of salvation is identical with the history of the way
and the means by which the one true God, Father, Son, and Holy
Spirit, reveals himself to men "and reconciles and unites with
himself those who turn away from sin" 16
(CCC 234).
Question 4. Protology and Eschatology.
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 of the new Pentecost
within the history of salvation in relation to the parousia and
the resurrection of the dead?
Protology: I do not believe in any form of reincarnation.
On the contrary, my writings speak against reincarnation and New
Age: "These doctrines of Satan teach you to believe in reincarnation,
whereas there is no reincarnation; they keep up the outward appearance
of religion but have rejected the inner power of it - the Holy Spirit
and the Holy Communion" (19.04.1992). The passage that you are
referring to might be the following:
then, in the midst of this dazzling Light, your soul will see
what they had once seen in that fraction of a second, that very
moment of your creation They will see He who held you first in His
Hands, the Eyes that saw you first, they will see the Hands of He
who shaped you and blessed you they will see the Most Tender Father,
your Creator (15.9.1991).
The passage is one of poetic and mystical language. What is being
said here is in no way the pre-existence of the soul. Rather it
speaks of how God blesses and loves any soul from the very instant
of its creation. I believe we are created in the image of God and
have His imprint in the depth of our souls wherefore humans have
a natural longing for their Creator, which only He can satisfy,
as Saint Augustine says: "The heart was made for God; neither can
it rest until it rests in God." The important thing I intended to
communicate through that sentence is: We carry the image of God
in the depth of our being from the moment of our conception.
Eschatology: It has been said that I advocate a wrong kind
of millenarianism, wanting to establish a new order, a material
"New Heavens and New Earth" before the Second Coming of Christ.
This is wrong and can be nowhere found in the messages. I am well
aware that the Catholic Church has condemned such kind of millenarianism
as written in the Catechism of the Catholic Church:
The Antichrist's deception already begins to take shape in the
world every time the claim is made to realize within history that
messianic hope which can only be realized beyond history through
the eschatological judgment. The Church has rejected even modified
forms of this falsification of the kingdom to come under the name
of millenarianism, especially the 'intrinsically perverse' political
form of secular messianism (CCC 676).
There are many passages with terms such as: New Heavens and a New
Earth as well as a Second Pentecost, or sometimes with the term
of New Pentecost, in the True Life in God writings, but they are
to be understood metaphorically. The realization of these words
is not to be found in a break with this regular history of ours
before the Second Coming establishing a second economy of history.
The words express the supreme hope that Christ will renew us from
within in the power of the Holy Spirit. It is a revival of faith
and a renewal of the church that we so much yearn for. And the fruit
we hope from this renewal is the healing of the schism in the Body
of Christ. Already Pope John XXIII envisioned such a renewal when
he prayed for a Second Pentecost: "O divine Spirit...renew in our
own days your miracles as of a second Pentecost." And also our present
Pope John Paul II has used the term on several occasions, as in
a letter to the Most Reverend Father Joseph Chalmers, Prior General
of the Brothers of the Blessed Virgin Mary of Mount Carmel, 08.09.2001:
" I invoke an abundance of divine grace on you. Just like a second
Pentecost, may the Holy Spirit descend on you and illuminate you
so that you may discover the will of your heavenly and merciful
father. In this way you will be able to speak to men and women in
forms which are familiar to them and efficient" (cf Acts 2:1-13).
Likewise, my writings speak in metaphorical language of a revival
of faith, so that the Lord is able to erect his Throne and build
his kingdom in our souls: "Come and learn: the New Heavens and
the New Earth will be when I will set My Throne in you, for I will
give water from the well of Life free to anybody who is thirsty"
(03.04.1995, ref. to Apoc. 21:6).
I believe the renewal promised to us has already started and it
is through grace only that the Mercy of God is upon us to pour out
His Spirit on all mankind like never before in history and its growth
will continue as grace in our days shines on us like the rays of
the sun to heal us.
The Lord favoured me to show me the state of the faith of the Christians
in our times. It was deplorable and that is the least one could
say. Many of the messages are filled with grief describing the apostasy
that has fallen on the Christian world. But the Lord gives us hope,
by sharing with us that there will be (there is) a renewal, a transfiguration
and a revival by the action of the Holy Spirit. A thirst of God
will be given by grace through the Holy Spirit. Here are some extracts:
"My Holy Spirit shall lift you out of your great apostasy, to
wed you; your era's wretchedness shall peel off you because with
My Own Hand I shall unwrap your death shroud to clothe you in the
garments of your wedding " (20.10.1990). "I shall make the whole
creation new, I shall renew you all with my Holy Spirit." (27.6.1991).
My writings do not speak about when this will happen or to what
an extent the Lord will be able to build his kingdom as we all hope
and pray for when we pray the Lord's prayer: "Thy Kingdom come".
I believe it has already begun inside us, and its growth will always
include our collaboration and good will. I believe that a renewal
has already started but it comes slowly like the tide in the sea,
that no one can stop.
The New Pentecost or Second Pentecost is the hope of our renewal.
It is an outpouring of the Holy Spirit that will renew the creation.
In the True Life in God it is compared to Apoc. 21. Here is a passage:
Come and learn: the new heavens and the new earth will be
when I will set my throne in you for I will give water from the
well of life free to anybody who is thirsty. Allow my Holy Spirit
then to draw you into my kingdom and into eternal life. Let evil
win no more power over you to die Allow my Holy Spirit to cultivate
your soil and make a terrestrial Eden in you. Let My Holy Spirit
make a new earth to prosper in your soil so that your first earth,
that was the devil's property, wears away. Then once again My
glory will shine in you and all the divine seeds sown in you by
My Holy Spirit will sprout and grow in my divine light (...) so
allow My Holy Spirit to turn your soul into another paradise,
a new earth where We (the Trinity) will make our home in you
(My question) What about the new heavens?
The new heavens? They too will be inside you when my Holy Spirit
will govern you in holiness. My Holy Spirit will shine in your
darkness like a splendid sun in the sky, because the Word will
be given to you to express thoughts and speech as I would wish
you to think and speak. Everything expressed will be in accordance
to My Image and thought, everything you will do will be to our
likeness because the Spirit of your Father will be speaking in
you. And your new universe will march with my Holy Spirit to conquer
the rest of the stars (Symbolic for people) for My Glory and those
who had not observed My Law and were fully drawn away like a passing
shadow into darkness, never knowing the hope and holiness I was
reserving for your times.
The new heavens will be when my Holy Spirit will be poured
out to you all from above from the highest heaven. Yes, I will
send My Spirit in you to make a heaven out of your soul, so that
in this new heaven I may be glorified thrice and as the paths
of those who received My Holy Spirit will be straightened so will
their darkness and gloom too be enlightened and restored into
blazing stars illuminating their darkness for ever and ever. Soon,
this earth and heaven will disappear because the radiant glory
of My Throne will shine in you all (03.04.1995).
As you may see, this is all symbolic imagery language as well as
poetic to describe a renewal, or a new Pentecost. I had been explaining
to the people that they should never wait from God sensational events
because God rather works in a discreet way, although His language
can be expressive and powerful. Many events, like a new Pentecost,
should not be expected as visible flames above our heads or the
like. When God is in action He does it in such a smooth and discreet
way that many who expected sensational events would not even notice
them immediately.
Question 5. TLIG as movement?
What is the real identity of the TLIG movement and what does
it require of its followers? How is it structured?
True Life in God is not a movement but an apostolic call
True Life in God is not a movement, nor has it got an office. It
is simply a calling for reconciliation and unity for everybody,
no matter who they are. The calling does not apply only to Christians,
but it has drawn inside it non-Christians as well to become Christians.
After reading the inspired writings of True Life in God, several
Jews, Moslems, Buddhists and Hindus have been baptized, although
its spirituality is a Trinitarian contemplative spirituality and
totally imbued in Christianity. Christ had prayed to the Father
for this and said: "I pray not only for these but also for those
who through their teaching will come to believe in me." (Jn 17:20)
So through grace, God is opening many doors. For instance, from
the very beginning I was told that this apostolic work would happen.
God will give you his peace and His strength when the time comes
to show the messages. God will want you to give the messages to
everyone (My angel speaking 06.08.1986). You need not fear.
You will be working for Jesus Christ. You will be helping others
to grow spiritually (My angel 07.08.1986). When you will be
filled with My Holy Spirit you will be able to guide others to Me
and you shall multiply (Jesus speaking 05.09.1986) By calling
you in this way I mean to conduct others too, for all those who
abandoned Me and do not hear Me, because of these reasons this call
is in written form (The Father 18.11.1986).
The Hiroshima Buddhist monks too got to know of the messages and
invited me to speak in their temple. The Catholic Bishop was there
as well. It was the memorial day of the atomic bomb. They were presented
with a totally Christian message; then I offered them, an enormous
Rosary to hang on the wall for their meditation and a statue of
our Lady of Fatima which they placed in their yard.
Jews who read the True Life in God messages, asked for baptism and
one of them translated the first volume of True Life in God in Hebrew.
It is now at the publishers to be published. They all live in Israel.
Recently, Bangladesh wanted me to address the people in Dhaka in
an open field. They invited an Imam from the mosque who accepted
their invitation to open the meeting with a prayer and many Moslems
were there. There were Hindus and Buddhist representatives and Catholic
priests as well. The message again was totally Christian (taken
from the inspired writings of True Life in God). The central and
essential message that I gave was to reveal God as Love, to make
peace with God and neighbour, to reconcile and to learn to respect
one another. After the meeting was over though, two Moslem men wanted
to become Christians and get baptized. "I want all the nations
to hear My Words. I will instruct you and tell you the way to go
" (10.01.1987)
Contemplative teachings
The inspired writings teach the readers to know God and understand
Him. Many people believe in God but do not know God, so it encourages
us to have an intimate relationship with God, which leads us to
unitive life with Him. United thus through the Holy Spirit, in Christ,
the faithful are bidden to live one and the same life, the Christ-life.
Scriptures say: Let the sage boast no more of his wisdom, nor
the valiant of his valour, nor the rich man of his riches! But if
anyone wants to boast, let him boast of this: of understanding and
knowing me. (Jr 9:22-23)
Formation of prayer groups
The writings of "True Life in God" teach us to practice the simple
prayer of the heart and to turn our lives into an unceasing prayer,
which is to live perpetually in God and God in us. But it has a
strong call to forming prayer groups as well, all around the world.
Since people in over 60 countries arranged meetings that I testify,
in all these countries now prayer groups have been formed. There
are several in each country. For instance, in France, there are
48 ecumenical prayer groups inspired by the spirituality of True
Life in God. In Brazil which is a bigger country, there are more
than 300 ecumenical prayer groups. Every prayer group, whether the
Christians are Orthodox or Lutherans or Anglicans or Baptists, they
all start with the Rosary together.
"How I long for this day! The day when I will send you to all
mankind, they will learn to love Me and understand me more; Wisdom
will share her resources with all mankind " (Jesus speaking
25.01.1987).
Faithfulness to the teachings of the church stimulated
In reading the writings one learns how to remain faithful to the
church. I tell people, "even if they throw you out of the church,
climb from the window but never leave the church." They teach us
to visit the Blessed Sacrament and be with Jesus in adoration. They
teach us to follow the Sacraments of the church and to keep the
Tradition, to learn self-denial, penance, fasting and practice especially
the Sacrament of confession. They draw us to be eager to attend
Holy Mass if possible daily. They explain to us the importance of
the Eucharist.
"Through this Communion I sanctify all who receive Me, deifying
them to become the flesh of My flesh, the bone of My bone. By partaking
Me, I who am divine, you and I become one single body, spiritually
united; we become kin, for I can turn you into gods by participation.
Through My divinity I deify men " (Jesus speaking 16.10.2000).
Activities : Charity houses run by the readers
Back in 1997, after I had been given by grace a vision of our Blessed
Mother, while standing outside the Nativity Place in Bethlehem,
I heard her say that spiritual food does not suffice, but that one
has to think of the poor and nourish them as well. So immediately
when I announced this to our prayer groups, many volunteered to
assist me in opening charity houses to feed the poor. They are called
"Beth Myriams". There is one in Bangladesh, four in Venezuela, three
in Brazil, two in the Philippines, one orphanage in Kenya and soon
one will open in Puerto Rico, one in India, one in Romania and one
orphanage in Ukraine. I am enclosing some information on this (Attachment
2). All the work done is on volunteer basis. The Beth Myriam's are
functioning only by donations. They are all local initiatives, local
houses without any structure linking them. They are self-supported
and the same people (the prayer groups) are the ones who run them
and take the task to serve the poor themselves. They are progressing
not only to feed the poor, but to give them as well medical services,
clothes and education for the children. Lastly, they are run in
a constant spirit of prayer, and they are always ecumenical in nature.
Establish our Beth Myriams everywhere you can. Lift the oppressed
and help the orphan, protect Me, rescue Me from the gutter, shelter
Me and feed Me, unload my burden and fatigue, support me and encourage
me; all that you do to the least of my brethren, you do it to me
I bless the supporters of My life, may they remain virtuous and
all-loving, I am with you (Jesus speaking 27.03.2002).
Calling to evangelisation
Some of the readers of True Life in God who were touched feel that
they can become witnesses across the world to contribute to spread
the Good News. Having become the docile instruments of the Holy
Spirit who provides them with the grace of the word and the sense
of the faith, they are capable now to go and witness around the
world inviting people to a life of prayer and teaching them to form
prayer groups. The aim is to bring them to change their lives and
live their life as an unceasing prayer. A few from the prayer group
in Dhaka go out in the villages (to Moslems) and read out to them
the messages. Many believe and want to become Christians.
"I want to make out of each one a Living Torch of Love's Furnace.
Honour Me now and evangelize with love, for love" (Jesus speaking
27.01.1989).
Devotion to the Virgin Mary
True Life in God brings us to become the child of the Mother of
God since Her Immaculate Heart is never separated from the Sacred
Heart of Jesus but is in perfect union with His. Our Mother is our
support and we know it. Any one who joins the prayer groups, may
they be Protestants, Calvinists or others, all are taught to honour
our Lady, our saints, and pray to them.
"Have you not noticed how My Heart melts and favours always Her
Heart? How can this Heart who bore your King be denied anything
She asks from Me? All the faithful bless Her Heart for in blessing
Her Heart you will be blessing Me" (Jesus speaking 25.03.1996).
True Life in God Associations
If in some countries there are Associations of TLIG it is for legal
purposes only, in connection with supporting this work of evangelisation
and publishing the books. If we have founded associations in certain
countries it was just to obey to local laws. Just to mention one
example: opening a post office box in connection with the name of
TLIG. But I have never thought of forming a movement. The books
are translated in 38 languages and I have received no royalties
from any except from PARVIS publication as the editor said it is
in his rules. This money goes for the charity works, for covering
costs for books and for travel expenses to witness in third world
countries that do not have the means.
Other activities
Every two years, volunteers of the prayer groups volunteer to help
me put up an international symposium on ecumenism. At the same time
we have it as a pilgrimage. Till now four of these have been done.
The largest we had was in the year 2000 in the Holy Land (while
the Holy Father was there), where 450 people came from 58 countries.
There were with us 75 clergy from 12 different churches. This year
we are trying to do it in Egypt.
All in all, I love the House of the Lord and above all I love God.
I am in debt to Him for the graces that He has given me. He once
told me: "I have given you freely, so freely give." So this is what
I am trying to do; I transmit His Words freely to whosoever wants
to listen.
I thank you again for allowing me to shed light on the questions
with regard to my writings and my activities. On the web-site www.tlig.org
you will find more information. I kindly ask you to greet from my
part H.E. Cardinal Joseph Ratzinger, H.E. Mons. Tarcisio Bertone
and Mons. Gianfranco Girotti, as well as Their Excellencies from
the Consulta of the Congregation for the Doctrine for the Faith,
thanking them again for granting me this occasion of explaining
my work. I hope I have done this in the expected way. I am but willing
to answer orally or in written form to any more questions you may
have. And I am ready to accept any suggestions you might make to
clarify certain expression contained in the TLIG books. If necessary
I can add such clarifications in the new editions of my books. With
this, I send my heartfelt compliments and most cordial wishes and
greetings,
Yours sincerely in Christ,
Vassula Rydén
1 I heard at the same time
the word "understanding".
2 The Holy Bible
3 Fr. Marie-Eugène, O.C.D..
I am a daughter of the Church, Vol. II, Chicago, 1955. p.
283.
4 Although in our book of the
doctrine of the Orthodox Church, Book I, published in 1997 by Mr.
Trembelas, on p. 79 it reads: "Revelations are defined as an act
taken by God by which He notifies His reasonable creatures about
the mysteries of His existence, nature and will, according to their
limited intellectual capacity "
5 The Pope
6 John 21:15-17
7 John 21:15-17
8 Encyclical Letter Ut Unum
Sint of the Holy Father John Paul II on Commitment to Ecumenism
89.
9 Encyclical Letter Ut Unum
Sint of the Holy Father John Paul II on Commitment to Ecumenism
61, ref. to Apostolic Letter Orientale Lumen (2 May 1995
), 24: L'Osservatore Romano, 2-3 May 1995, 18: loc. cit.,
4.
10 I understood at the same
time "what have we to suffer before!" The "we" was meant for Pope
John Paul II together with Jesus.
11 I understood that Christ
was referring to all of His messages of unity, calling us all to
unify the dates of Easter. This alone seems to "settle" Him and
satisfy His thirst for unity. Christ promised us that if we unify
the dates of Easter, He will do the rest.
12 Encyclical Letter Ut Unum
Sint of the Holy Father John Paul II on Commitment to Ecumenism
58.
13 A symbolic name for Christ
14 St. Catherine of Siena's
Dialogo della Divina Providenza, no. 167. This passage is cited
by the Roman Breviary in the second reading for April 29th.
15 General Catechetical Directory
43.
16 General Catechetical Directory
47.
Provided Courtesy of:
True Life in God
www.tlig.org
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