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An analysis of Vassula Rydén's Jesus

by Ingerlise Provstgaard (continuation - Part 4 of 4)

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Two Jesus’es

Despite belonging to the Orthodox Church, Vassula has not been accepted there as a true prophet to any considerable degree.

Within the Roman Catholic Church, however, priests and theologians as well as the laity have in great numbers presented her as one of the most significant prophets of our times. Her writings, her conversations with Jesus, are currently being assessed.

At present (2005) the judgement is not crystal clear. Nevertheless, Vassula and her followers do not hesitate to give the impression that everything is accepted and acknowledged as being on solid and god-inspired ground. It would be much more honest, though, if they restricted themselves to saying that she and her writings have not been actually rejected from official hold. However, there has certainly been no “nihil obstat” either issued from the Catholic Church.

Vassula’s (and her Jesus’s!) involvement with the Roman Catholic Church leave their marks on both language and contents of the conversations. And Vassula herself likes to compare her spiritual experiences with those of the Catholic saints.

You find an example of this in her book “My Angel Daniel”. Here she is telling how, in the beginning of her new life with the divine contact, she undergoes a kind of purification: Her angel is showing her how much she has been hurting God with her superficial life, she feels strongly attacked by Satan, and her writings are rejected by a priest. On top of this her angel simply leaves her alone, and she is no longer able to use the strange handwriting.

Her despair over her own sins and wretchedness, her fear of the demonic attacks, her pain of something very dear to her being rejected by a man of the Church, and her desolation, when her hand has suddenly for several weeks loses the divine connection – well, all this of course has been very painful. BUT honestly – to use terms such as “the dark night of my soul” and thereby, evidently and concretely, comparing her pain to the sufferings that the Spanish mystic “John of the Cross” endured during a nine months isolation in a tiny, dark, icy hole – that seems to me completely out of proportion. Actually it’s an insult to the saint!

And while John rises from his trials with a faith that is strengthened and cleansed of any claim to “feel God”, it is obvious that Vassula’s faith is in no way strengthened. What, on the contrary, is strengthened is her dependence on the supernatural writing and of feeling God’s presence.

In connection with Vassula’s messages and with experiences in her personal life, her followers also often refer to similarities between these and the experiences and lives of well-known saints. Among others, they mention St. Catherine of Siena, who lived in Italy from 1347 to 1380.

Through a Danish book about this saint, written by the Danish author Johannes Jørgensen, I have become acquainted with her, and I have been contemplating whether the Jesus who speaks through Vassula is the same Jesus that reveals himself in Catherine’s life and thoughts. If in fact they are the same  - if the Jesus who walked on Earth 2000 years ago, and whom we believe as Christians to be the Son of God and our Saviour  reveals himself through both of them, we should be able to see and hear a deep agreement in their words and ways.

It is very easy to find similarities between Vassula’s Jesus and Catherine’s. But then again: you do not unveil a false spirit by finding   similarities with the true one, you do it by focusing closely on the deviations. So that is what I will do in the following examples, comparing the two Jesus’s.


1)Vassula is “captured” by her Jesus. Slightly reluctant, but deeply fascinated she does not hesitate for long to surrender, and happily and willingly she submits to the guidance she receives through the writing.

Catherine’s relationship with Jesus shows quite the opposite pattern:

What brings her to an intimate life with Jesus is her own begging prayers and her strong, unyielding will to put everything else aside to obtain her one wish in this world.


2)Vassula has to do a lot of things to please and comfort her Jesus:

 ”Bless Me, desire Me, please Me, satisfy Me, kiss Me, rest Me, repose My Head, bear My Cross, console Me …”

To Catherine he simply says:

“You cannot do anything good for me, but you can help and be of use to your neighbour.”  


3)Vassula has to be a lot of things: a cross, an altar, an example, a Jacob, an Abel etc. She is very aware of it and tries her best to live up to the demands, which results in her feeling torn between fear of failing and therefore being rejected, and a consciousness of being special and chosen. The last feeling is getting more and more obvious as time passes:

On March 4th, 1992, her Jesus is talking about the terrible judgement that will come upon those who do not accept the messages, and he is comparing the situation to that of Sodoma and Gomorrah. Vassula answers him: “Maybe we are more than ten, Lord?”

The little “WE” most clearly shows her awareness of belonging to the righteous group.

Catherine sees herself as “the one who is not” and Jesus as “the one who is”. This is something that Jesus himself has said to her. She never forgets it, and she lets it be the judge of all haughty thoughts  of belonging to a special chosen breed. She is always the first to mention herself as the poorest of the poor, but on the other hand, she never suffers the fear of rejection, because she knows that EVERYTHING depends on her Saviour, the one, who is.


4)Vassula is constantly seeking her joy and confidence in the feeling of his presence, in her experiences of being in a never broken contact with the supernatural source. She gets scared and desperate when he sometimes – often in a kind of teasing way – is hiding himself from her. She gives an example of this on December 17th, 1989 saying:

”I felt the Lord far away. I panic when I feel this way, I know it is entirely my fault

Catherine never depends on her feelings. Neither does she build her joy on feeling or seeing Jesus, which she actually does many times. Joy, confidence, peace of heart – all this is based only on her trust and faith in him.


5)Vassula’s Jesus himself, actually adds fuel to her fear that he will reject or leave her, she never feels quite sure where she stands. One moment he will say things like “I love your innocence” and call her his “little bride, victim soul, Abel” etc. And the next he angrily exclaims: ”Realize who you are: among the most wretched ones, you are by far the worst of them” (March 20th, 1987) or: ”Soul, your sins are numerous, and so are the wounds you give Meand: since you are more apt to rebellion and to sin, than what is holy, I shall(both February 14th, 1991). And when she accuses herself, he rarely refrains from rubbing it in with remarks to the effect of something like: ”Oh yes, you really are absolutely terrible, it is a miracle that I can still be bothered with you!”

Catherine too can be seized by fear, acknowledging that she is such a ”terrible sinner”, and she can condemn herself with an almost suicidal zeal. But nothing indicates that Jesus from his side accuses her or agrees with her. If he had done so, I am sure she would have told everyone about it, since it was utterly important to her to be ”the most wretched of the wretched”! Her agony always brings her to the foot of the cross where she has to accept that what she so eagerly preaches to everybody else is also true for her: ”His blood has given satisfaction for all your sins, you are totally forgiven!”


6)Vassula must “learn to be worthy” of serving her Jesus and be his bride.

Catherine knows that she is not worthy and that she never will be. BUT in Johannes Jørgensens book you can read the following: “’No, I am not worthy,’ Catherine sighed, looking intensely at the little white host over the golden chalice in the priest’s hand. ‘But I am indeed worthy that you enter into me!’ she heard a voice say that she knew.”

“In him” she is worthy, not as a result of a learning process.


7)Vassula’s Jesus asks her over and over, if he can please rest his cross on her, and she allows him to, while sighing and giving it a good deal of attention and oh, she really hopes she can take it.

Catherine implores her Jesus to please be allowed to share his sufferings, she wants to sacrifice, suffer, feel pain, die. Everything that he went through she wants to experience too – not because she believes to be able to relieve HIM, but because she wants to share EVERYTHING with her beloved. SHE reaches out for the cross, and he allows her to share it.


8)As a natural consequence of this difference, you also see very opposite views on and reactions to any kind of suffering that the two women experience.

Vassula is told that if she really wants to follow his will, she must expect the cost of much suffering, and she is told to pray for those who cause her sufferings. So she does, and in addition she strives to be brave through it all. But then again she often gets distressed and pours out her heart to him in a discouraged and offended spirit.

For instance:

January 9th, 1991: ”I wept for all the false accusations said about me by ”X” ...” and ”Lord, for how long yet are we to suffer?” (Note the ”we”!)

March 4th, 1992: ”Lord, my persecutors are now putting in print something against me.”

October 25th, 1991: keep me away from insults of men because I love ecu­meni­cally.”

In reality what she says here is: “I am being persecuted for loving more and better than others!”. In a way you could say that her complaining tone of voice is quite natural, since she is an echo of her complaining teacher and lord!

With Catherine it is quite the opposite: she takes any kind of suffering as a blessing. It allows her to share the sufferings of her Saviour, and on top of that she knows that all sufferings help “putting to death the deeds of her body” (Romans 8,13).

She teaches her followers:

“When suffering comes along, do not draw back, but accept it with a happy face – run to meet it with joy and desire and say: “I bid you welcome!” Then bitterness will turn into sweet solace, and you will end your life resting soundly on the cross with the crucified Christ.”

Nor does she fear hardships – on the contrary she fears the good times! At one point she says: “Patiently they - they: the real sons of God -   also endured the good times, that are such a danger to the soul, causing death for anyone who embraces them with an improper love. They rejected them as if they were poison, and they did not care about anything but to rejoice in sharing the cross of Christ. He was their one goal.”


9)As a logical consequence of 7) and 8):

Vassula fiercely defends herself and her messages, she asks Jesus for strength and the right words when facing her opponents, she worries deeply that so few seem to accept her, and she leans on people who agree with her.

Catherine never defends herself, neither her person nor her revelations, and she even forbids others to do so. Out of a burning heart and a passionate personality she preaches the salvation through Jesus Christ, and wishing so fervently for people to receive this gift, she lets her prayers rise from her cell in a constant flow. But she never worries, because she knows that God will carry out his will.



10)Vassula’s Jesus is building his “we-us” ring around the two of them. Later on the ring extends to include all who believe that he is the true Jesus: “the two of us (and the rest of the believers) against the others – the two of us (and the rest of the believers) for the others.” Vassula and her Jesus discuss the wretched state of the world, the church and the Christians in a highly exclusive and conspirational way, that lifts her up automatically in the category of “the ten righteous” – separated from the wicked.

Their conversation on April 13th, 1991, clearly shows this. They have a long talk about the obstinacy and disbelief of the church and the Christians, starting with Vassula exclaiming:

”Lord, our division (Orthodox/Roman-Catholic) is a real scandal! How is it possible that we, Christians, continue to be divided...”

She carries on with expressions like:

...so absurd! ...can we really face you and say... no we cannot as long as we... have we not understood... can we honestly say...

Indeed she says “we” as if she was part of the disastrous circumstances, but it shines through clearly that she is not. Her words sound like good old-fashioned human indignation, and for this she is praised and supported when he answers:

”Ah, My dove, I have not been teaching you in vain they have not yet understood   

Catherine shows absolutely no signs of exclusive conspiracies with Jesus. No “we-us” ring - not from his side, and certainly not from hers either. In no way does she understand herself as separated from all other sinners, and she never talks to Jesus about other people’s sins in this: “Whatever are we going to do about it, Jesus?” way.


11)With both women there is an issue of a spiritual marriage to Jesus. On the surface there are similarities between the two, but underneath their experiences are essentially different.

On March 23rd, 1987, Vassula sees Jesus with two rings in his hand, and he tells her that he has brought them to sanctify their marriage. The central point of the event is Vassula’s feelings and her strong efforts to “discern” what is happening on the spiritual level. “Feel Me, discern Me!” he encourages her. She must be very attentive to all details, and suddenly she is seized with fear of having “discerned him wrong” and thereby “profaned You by thinking that You gave me a ring and united us...”.

But he assures her that she has discerned him well, she is his bride now, “My wretched bride”!, and it has been sealed by each of them carrying a ring.

Catherine’s experience comes to her as an answer to her imploring prayers for “a perfect faith.” She makes no effort to discern what she sees, it is a revelation, and she has no doubts about what is shown to her. Jesus does not bring two rings, but only one, which he places on her finger with the following words: “I, your Creator and your Saviour, betroth myself to you. I grant you a faith that shall never fail, and you will retain it perfect and unharmed, until once our marriage will be celebrated in Heaven.”

Jesus is called Catherine’s “heavenly bridegroom”, and she is mentioned as his bride, but there is no doubt that it points forward to a coming event. Unlike Vassula’s “marriage”, Catherine receives “only” a betrothal, which on the other hand seems more true to the Book of Revelation where  the marriage of the Lamb takes place in Heaven. (It does not make things less complicated that Vassula, as mentioned before, is going to marry the Holy Spirit, once she gets there!)


12)A review of what the two women, both “taught by Jesus”, preach to the world:

Vassula preaches to individuals, and to the church, good deeds and righteous living. Fasting, praying, doing penance, confessing your sins and receiving the Eucharist. The Easter Week must be syncronized, and the church must submit to “the works of the Holy Spirit today” by never questioning the revelations. And most important of all, we must believe that he who writes through Vassula’s hand is the Jesus we know from the Gospel.

Catherine preaches faith. Faith in the risen Jesus Christ, the Saviour, faith in salvation through his blood. The blood of Christ is at the absolute core of her preaching. Vassula’s Jesus hardly mentions this, and certainly not as the great gift of mercy. Like Vassula, Catherine speaks of virtues and good deeds, but she always describes them as natural fruits of a devoted faith and a deep love for Jesus. She never wearies of picturing an image of the crucified Lord Jesus to people and telling them about the wonderful freedom, peace and joy that flows to – and from – the ones who let themselves be crucified with him. She never wearies of describing her beloved in ways that move the stoniest hearts and melt them to conversion.

Vassula preaches that through submission, obedience and righteous living we consolidate our relation with Jesus.

Catherine preaches that out of devoting ourselves to the beloved springs submission, obedience and righteous living.


13)What the two Jesus’s say about discerning the spirits:

Vassula’s Jesus teaches:

October 10th, 1986: ”Do not believe any message which will leave your heart worried. I am Peace, and peaceful you should feel.”

February 1st, 1987: ”Any messages bearing blames or harsh words, know that it is not coming from Me. I am Love, Love, Love.”

And in the introduction to one of her books, she says herself: ”Jesus taught me how to discern”, whether it is Jesus or a false spirit moving her hand. ”When it isn’t Jesus, it leaves me completely cold




Catherine’s Jesus teaches:

”The visions coming from me will cause you to fear at first, but later it will set your mind at ease. It begins with bitterness, but ends with sweetness. The visions from the enemy works quite opposite: they begin with joy, peace of mind and sweetness, but they end up in bitterness and anxiety.”

And he adds that true visions will always make God greater and man smaller, while false visions will do the opposite.

I find none of the two guiding principles completely fail-safe. To rely on one’s feelings as Vassula is encouraged to do, is always dangerous in spiritual matters, but when trying to judge whether God or man is being elevated you can also easily deceive yourself and others.

The safest principle in my opinion is what Catherine is first told: what does the vision create in the person having the revelation, and what comes first? If you look at Vassula’s source from this criterion, it clearly judges itself false. From the beginning her Jesus wraps up everything in honey and velvet – later on comes roughness, and in the end threats of rejection and destruction. This applies to isolated instances as well as to the course of the relationship as a whole.

In addition, I find that with his message on February 1st, 1987, mentioned above, he effectively brands himself as a liar, as his messages literally teem with ”blames and harsh words”!


A summary of the difference between the two Jesus’s:

Catherine’s Jesus speaks very little about himself and very little about Catherine. He never calls attention to his glorious personality or strives to prove his identity. He speaks very little of emotions and he never urges Catherine to feel anything. He does not scare, threaten or condemn, his teachings are in clear agreement with the Gospel, and his words are touching and moving hearts, generating true faith and longing for Heaven.

Vassula’s Jesus speaks about himself at incredible length and also a great deal about Vassula. He makes a huge issue of trying to confirm his credibility and his divine authority, and of saying how utterly horrible people we are, if we do not believe him. He speaks emotionally of feelings on nearly every page, and he urges Vassula to observe and bask in both her own and his feelings:

”Feel Me - feel My Love - feel My Presence - are you happy - are you sad - do you love Me - do you know how much I love you” etc.etc.

He scares, threatens and condemns, and his teachings are remarkably shallow in the area of the most central evangelical issues – the cross, the blood of Christ, salvation and what it means “to die from oneself”. As I hear him, he speaks not to the heart or to the mind, but past both and straight into what you could call “the realm of feelings and senses”.

Can these two Jesus’es really be one and the same person? To me they seem diametrically opposed – like day and night, light and darkness. And that is exactly what I consider them to be!



The umbilical cord between Catherine and her Jesus is FAITH.

The umbilical cord between Vassula and her Jesus is THE WRITINGS – her writing hand.


“Do not go after them!”

After having read considerable parts of Vassula’s conversations with her Jesus, I have to say that everything about it is alarmingly and painfully familiar to me. I do not have the slightest doubt that her Jesus is the same being, who was once writing through my hand. Actually, it is so easy to recognize that it makes me wonder if he in fact always plays the same melody.

The same ”computerlike”, beautiful handwriting. The same pompous verbosity without any meaningful content. The same sugary words, the same seductive flattery, the appeal to the feelings. The small errors, making you wonder whether he is not omniscient after all? And the evasive, but loving, answers when you get too close: ”You ask too many questions, my dear sister!” he used to tell me with such tenderness that I melted completely and reproved myself: ”Whoever do I think I am, daring to call divinity to account for anything at all!”

The playing of a double game with ”an evil being” (a demon) suddenly interfering in the conversation, writing som dirty and degrading words and then being chased away by your Lord and defender. The growing demands for absolute obedience, and your own growing fear, as you are driven away from your normal foothold and far beyond your normal boundaries, until you are suspended in space where he is the only thing that keeps you from plunging into an abyss. His way of then suddenly turning his back on you – he is gone, and you plunge into the black hole of desolation. EVERYTHING comes to an end with his absence.

The unpredictable pattern in his behaviour, so that you never know whether the next moment you will be embraced by loving arms, crushed by harsh words or left alone in the darkness. And you know to the bone that you are the one who determines which it will be – you just have to behave irreproachably and do whatever he tells you to.

Oh yes, I know he is the same! But I also realize that this knowledge has no truth value in itself and cannot be conveyed to others with my words. Still, I have tried to point out things in the TLIG-books that in my opinion unmask him as a false Jesus. Some people may consider this pedantic, but my only response to that is that if you intend to find the cracks in this cleverly wrapped up fraud, it is not enough to cast a quick glance at the surface - you need to observe it very carefully through a magnifying glass. Only then are you able to spot the cracks, and only then are you able to watch how the whole picture falls to pieces.

Of course you may choose to believe that Vassula’s experience as well as my own stem from our subconscious minds, that it is all purely psychic. I cannot disprove that, only contradict it with my heart’s firm conviction: it is NOT psychic! It is in actual fact communication with a person outside yourself, who is thinking, feeling, acting, making plans – and using a pen!

You may also choose to believe that even if automatic writing is a common phenomenon in the occult realms, and even if I through my writing made contact with a demonic spiritual world – then Vassula’s contact could still be the authentic true Jesus we know from the Bible. But this choice includes believing that Jesus and demons use the same technique for contacting us humans – that they share the pen between them, so to speak. For my part I find it completely impossible to imagine such a collaboration.

In October 2004 I went to Copenhagen to attend one of Vassula’s meetings, which was held in ”Copenhagen Christian Culture-centre”. A pastor from a Pentecostal Church gave Vassula a very warm welcome and after she had spoken he thanked her from the bottom of his heart ”for sharing with us what she had received from the Lord”. The audience – around 900 people – were obviously very positive and receptive, and she did truly live up to her reputation of having a quiet, modest and cheerfully relaxed demeanor. And of course – she did after all bring a message from Jesus – how could one, as a Christian, not want to receive it!

On the surface her message did not differ much from most other Christian preaching, and you really had to wear your most powerful glasses to spot any of the false expressions that I have tried to bring to light in this analysis. So I am not surprised that so many people bought her message – and her books? These were strongly recommended by Vassula herself, ”but you have to begin with the first book – if you buy for instance the eighth book and start there, you will not understand a thing!” She also recommended that we should read the books over and over and practice the ”we-us” relationship with Jesus. We should replace Vassulas name in the books with our own, because in this way it would be Jesus speaking directly and personally to each and every one of us. Not once did she suggest that we went home to study the Bible!

It was all a very painful experience to someone from ”Cain’s clan”. Because that is what I must be. I believe that Vassula is sincere in her conviction of being a messenger for divine powers. But I do not believe that her Jesus is the Gospel’s Jesus Christ. Consequently, I am an obdurate enemy, a persecutor, an attacker with soiled hands, an apostate, an evil prosecutor, who is offending, mocking and betraying Jesus and his mouthpieces of today. Ultimately, I am a person who is blaspheming the Holy Spirit, and I can never be forgiven.

Vassula of course did not say this that night. But it is in her books which are conversations with Jesus, and it is Jesus who says it. I am not allowed to be sceptical, I am not allowed to ask critical questions, and I am not allowed to test the spirit behind the messages, and I am certainly not, in trying to do so, allowed to reach any other conclusion than that Vassula’s Jesus is indeed the Jesus from the Bible. Because that way I would be harming the Church of God and blocking people’s way to Christ. It would lead me to destruction and death.

This judgement does not only reach me and other ”Cains” through the TLIG-books, but also through people, who present Vassula to the world as ”one of the greatest prophets of today”. Any sceptical objection is met with an aggressive coldness so intense that I do not remember having come across it before in any other Christian context; it is also more than a little hard to see how this fits in with the many claims of ”good fruits.” Evidently it is neither love nor gentleness (Galatians 5,22) that meets a doubtful enquirer, it is rather an indignant: ”How dare you question a spiritual work that is so radiant with God’s own Spirit and bears such rich fruits?”

Honestly, it looks as if Vassula’s followers have never read or heard what Jesus warned his disciples about in Luke 21,8 (with parallels in Mark 13,6 and Matthew 24,4):

”Beware that you are not led astray; for many will come in my name and say, ’I am he!’ and, ’The time is near!’ Do not go after them.”

But listen: Vassula’s Jesus is someone, who comes to us saying: ”I am he!” And ”The time is near!” On page after page he repeats his ”It is I, Jesus Christ!”, ”I am He!”. And over and over he says: ”The time is near, I am coming soon!”. Should we not be allowed, are we not in fact obliged, to consider seriously Jesus’s own warning that says: ”Do not go after him!”?

I find nothing in the Gospel indicating that the way to hold on to a true and sound Christian faith, in treacherous and seductive times, is to listen to a spiritual medium who writes in a strange handwriting, deciding for us what to do, think and believe. On the contrary, everything indicates that we should hold on to the faith that has been handed down to us through time and to the belief that ”Jesus is with us always, to the end of the age.” (Matthew 28,20). That is his promise, and it should be sufficient to us. We should not be alarmed or scared in times of turbulence, we should hold on and hold out, and we should stand up and raise our heads in expectation. That is what Jesus tells us according to Luke 21. Not one word about awaiting new messages from a supernatural source.

And the good fruits? People are drawn to a closer relationship with Jesus, a new love for him springs alive in them. So they say, and yes, I believe them – I have seen and heard it. But once again I have to ask: who is the Jesus they are drawn to and begin to love? Is it the Jesus from the Gospel, or is it Vassula’s Jesus? Is it the one who says: ”Everyone who believes in me may not perish but may have eternal life”? Or the one who says: ”If you do not believe that I, who write through Vassula’s hand, am the true Christ, you are condemned!”

We cannot follow and serve both of them! As ”sheep” in the good Shepherd’s flock each of us have to decide for ourselves, if we listen to the voice of the true Shepherd or to that of a stranger.

You might with some reason object that I should leave the judgement of this spiritual work to the Catholic Church, because that is mainly where Vassula is presented as a prophet of God. But aside from my own opinion, based on my personal experience with the occult, there are two reasons why I choose to speak openly about the TLIG-problem.

One is that the Congregation for the Doctrine of the Faith which is the instance judging whether Vassula’s Jesus is the real Jesus or not, always works very slowly in such matters – which I consider a good and sensible thing. But it also means that you can hardly expect a clarifying final conclusion to be right at hand. And, as I mentioned in the beginning, Vassula herself as well as her followers try to skate elegantly over the fact that there is no such clarification. No ”nihil obstat”.

My other reason is that Vassula’s work reaches far beyond the Catholic Church. She travels all over the world, presenting her messages and books to anyone who will listen. As I have already described, she was received in Denmark with open arms in a traditional Pentecostal context. Her arrival was carefully prepared in a Christian newspaper ”Udfordringen” with interviews and articles of recommendation, and Christian TV brought commercials advertising the meeting. And in our state church ”Folkekirken”, you come across an increasing number of enthusiastic readers of the TLIG-books.

To me it is quite obvious that Vassula’s Jesus is reaching out to all of us, to all Christian confessions, across the world, saying: ”Come to me!”

I want to repeat what I have said earlier that this script is in no way meant as an attack against Vassula Rydén as a person. She does what she must do out of a firm belief that she is under a divine calling, and she does it whole-heartedly and persistently. I know from my own experience what she is going through, and I understand, sadly and painfully, why she is holding on to it so desperately.

But at the same time I have to insist on that deep conviction of mine that she is being betrayed by the one who controls her hand and her life. I insist on that, taking full responsibility in the face of God and of people. And I stubbornly claim to have no other motives than a genuine grief to see her and her followers being led astray. I am a sinner like everybody else, but I am not an obdurate Cain who aims at the throats of God’s prophets.

If I am wrong in my judgement I believe that I am still under the grace of God and not under his condemnation, because he knows my motives and my heart.  

If I am right, then it is an undeniable fact that in spite of all seemingly good fruits of conversion, the converted will come to follow and serve a false Jesus.

In which case they will never be led to a ”true life”.


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If you wish to contact Ingerlise Provstgaard, you may do so at the following e-mail address: iprovstgaard@gmail.com