11. Message, January 4, 1947
I see the Lady standing. She says,
"Let them seek support in the Truth .
The Lady allows me to move my hand over the world, and I feel incredible pain within. The Lady says,
"This is the present world .
I move my hand over the world again. Then the image changes, and suddenly the world becomes completely different. The Lady says,
"This is the world of the future. It is very heavy. The world will destroy itself .
The Lady says these last words with sadness, as if to warn people: if you continue like this, the world will destroy itself.
The above Message builds on the previous one, which spoke of the Lord's vineyard, and now additionally refers to the Covenant with God made at the foot of Mount Gerizim and Mount Ebal—the foundation of Marian apparitions.
The Lady of All Nations shows Ida Peerdeman a vision of the contemporary world and the catastrophe that threatens it if humanity does not change its behavior.
When Ida Peerdeman stretches her hand over the present world, she experiences pain; however, when she sees the image of the future, she feels her hand grow heavy. This heaviness symbolizes a punishment that—as she is explained—does not fall from Heaven but is the result of humanity's own actions. It is humanity that brings this upon itself by rejecting values such as love of neighbor, justice, and righteousness, which—as we said in the previous Message—are the sign of Christ, the rainbow. Only when these values return to human hearts will true peace, to which Christ wants to lead us, be possible.
Ida Peerdeman's arm becomes an image of God's arm—the instrument through which God acts in the world. We see the modern world rejecting God, His Son, and His servants, as in the parable of the farmer and the vineyard, inflicting pain on them that mystically reflects on its own. Where God and His values are rejected, chaos arises—and it is this sad image that is revealed to Ida Peerdeman.
Mk 12:1-9
12:1. And he began to speak to them in parables: "A certain man planted a vineyard, and he put a wall around it, dug a winepress, and built a tower. Finally, he leased it to tenants and went away.
12:2. At the proper time , he sent a servant to the tenants to collect from them a share of the produce of the vineyard.
12:3. They seized him, beat him , and sent him away empty-handed.
12:4. Then he sent them another servant, and they struck him on the head and insulted him.
12:5. He sent still another, they killed him . And he sent many others, some of whom they beat and some of whom they killed.
12:6. He had another son, whom he loved; he sent him last to them, for he said to himself, 'They will respect my son.'
12:7. But those tenants said to one another, "This is the heir. Come, let us kill him, and the inheritance will be ours."
12:8 And they seized him, killed him, and threw him out of the vineyard .
12:9 What will the owner of the vineyard do? He will come and destroy the tenants, and will give the vineyard to others.
In the parable of the landowner and the vineyard, we read that the landowner sent his servants to the farmers working in his vineyard to give him his share of the produce. However, they beat his servants and ultimately killed his son as well. This parable finds its echo in our time.
The Father and the Son send the Lady of All Nations to admonish the workers in the vineyard. Yet, instead of listening to her words, many of them fight her—just as the Prophets and Christ Himself were once fought against. People must not be deprived of the support of the Lady of All Nations, who is truthful, as evidenced by the prophecies transmitted through Ida Peerdeman.
Just as the farmers of old appropriated the produce of the vineyard for their own prosperity and comfort, so it is today. There is a lack of vigilance: many are seduced by the spirit of this world, which desires that those who belong to Christ should let down their guard, surrender their will to him, show no initiative, and fail to utilize the talents with which they are endowed by God. Prosperity, comfort, and power are what Satan tempted Christ with in the desert—therefore, everyone who serves God must expect similar temptations.
The Lady of All Nations desires to bring Christ back to the world because He was "taken" from the world—just as once on the Mount of Olives, when His disciples were distracted by earthly matters.
In the introduction preceding the description of the messages of the Lady of All Nations, we discussed at length the Covenant renewed at the foot of Mount Gerizim and Mount Ebal. At this point, let us simply recall that the symbol of the Mount of Beatitudes—Gerizim—is the Lady of All Nations, who was once Mary.
Subsequent images of this message depict an arch in which three values are inscribed. On the right—when we look at the image with our backs to Mount Gerizim and Mount Ebal—is the word "Truth." We thus receive a clear message: relying on the Truth, on the Lady of All Nations, brings blessing—and this is precisely what the modern world needs most.
It is through her that the world received God's greatest blessing—Jesus—and through her that He can come again. In all the apparitions that have occurred over the centuries, by turning to Mary, we receive Jesus.
The pain that Ida Peerdeman feels reveals a spiritual reality: humanity rejects God's help, rebelling against the Creator and causing Him suffering. This outstretched arm through which God desires to reach humanity is His Saints, Prophets, Judges, and His Son and Daughter—Christ and the Lady of All Nations.
It is through them that the Truth—God—speaks, which humanity rejects, distancing itself from a life of love, justice, and righteousness.
Ida Peerdeman's mission should also be understood in light of this Message. Like Christ, Ida will experience suffering at the hands of people—both clergy and laity—taking upon herself, as it were, the curse resulting from our lack of faith and rejection of the Word of God.
Her life, marked by proclaiming the Truth, becomes the way of the cross, and she herself—an imitator of Christ. In her efforts to bring goodness and God's message to the world, she will be repeatedly rejected, misunderstood, and even ridiculed.
The parable of the vineyard has its roots in the Old Testament, in the Book of Isaiah, in the "Song of the Vineyard," where the vineyard is Israel, from whom God expects the fruits of justice and righteousness, which ultimately he does not find there.
This scene is echoed in the words of the Lady of All Nations, who, looking at the vineyard—that is, at this world—also fails to see justice, righteousness, or love of neighbor:
Is 5:1-7
5:1. I will sing to my Friend a song of His love for His vineyard! My Friend had a vineyard on a fertile hill.
5:2. He dug it up and cleared it of stones and planted a choice vine in it. He built a tower in its midst and hewed out a winepress in it.
He expected it to yield grapes, but it yielded sour grapes.
5:3. "Now therefore, O inhabitants of Jerusalem and men of Judah, judge, I pray you, between Me and my vineyard.
5:4. What more should I have done to my vineyard, and I have not done to it? Why, while I waited for it to yield grapes, did it yield sour grapes?
5:5 Well, then, I will show you what I will do to my vineyard: I will take away its hedge, and it will be plundered; I will break down its wall, and it will be trampled down.
5:6 I will make it a wasteland; it will not be pruned or weeded, and briers and thorns will grow up. I will forbid the clouds to rain on it.
5:7 Now the vineyard of the LORD Almighty is the house of Israel, and the men of Judah are his chosen plant. There he waited for justice, but there was bloodshed; and for righteousness, but there was a cry of terror.
In subsequent Messages, the Lady of All Nations announces a struggle between politics based on human ideologies and the Spirit of God in Christ. One need only carefully observe events taking place in the world today to see that this confrontation is in full swing. More and more governments are taking steps to eliminate Christianity from public life, replacing it with human ideas whose spirit does not grant eternal life but serves only the particular interests of "power." This is a false good that does not bring freedom, but enslavement.
Furthermore, political attacks on Christianity and the person of Jesus Christ deprive people of hope and spiritual support, especially in moments of suffering. Meanwhile, Christ perfectly understands pain—both physical and spiritual. For the good of humanity and peace in the world, he humbled himself, endured everything that hurts, and can therefore become their true support and model for imitation.
When politics turns away from God, it deprives people of their deepest source of hope, and the world that rejects Him sinks into chaos and becomes increasingly "heavy."
We increasingly see political ideas placed above humanity. In such a reality, the human person ceases to be a goal and becomes a thing, a pawn in the game of interests. A world in which ideologies are more important than humanity must sooner or later collapse, because it destroys itself from within.
Jesus teaches in the Gospel: "The Sabbath was made for man, not man for the Sabbath" (Mk 2:27). This message remains relevant today: every law and every political decision should serve humanity and its dignity. Every decision that does not stem from Love, Justice, and Truth leads to moral decay and suffering. Rejection of the Truth—God—results in indifference toward others. In its place, hatred, lawlessness, and lies appear.
A harsh world is the result of the hardness of the human heart, which refuses to listen to the Truth that God strives to communicate in every possible way. It is a world that creates its own truth—apparent and in reality false. This falsehood leads not to life but to self-destruction.
Then the Lady, as if taking a globe in her hand and turning it, says,
"Things must get better again, but..." I
look at what the Lady is pointing out and see various churches. I have the feeling that these are not Catholic churches. In the middle, I see Rome. The Lady warns again, wagging her finger and saying,
"Rome, be warned!" Then
I see the Church of England, and I recognize it internally. I feel that change will come there.
In the image of the message, we see the Lady of All Nations tending a vineyard. She holds a globe in her hands, rotating it on its axis. This symbolic gesture shows that God's vineyard is the entire world, not just the chosen nation—as confirmed by her name: Lady of All Nations, under which Mary appears to people.
When the Lady looks at the "vineyard" from all sides, she finds no love, justice, or righteousness. This directly alludes to the Book of Isaiah and the "Song of the Vineyard," in which God also fails to see the expected fruit among his people.
The Lady states that "things can be better again," but further dialogue directs our gaze to the Church of Christ. The Church is an instrument in God's hands, whose mission is to safeguard Christ's presence among people and to cultivate the values he taught and lived. Only such fruit can please God. The Church must therefore prevent the world from falling into a state similar to that before the flood—when the corruption of human hearts was so great that the only way to purify itself was to destroy the old order and begin anew.
The Lady of All Nations also urges Rome, which stands "at the center of the world," to remain vigilant. She emphasizes that other ecclesial communities—above all, the Anglican Church—do not seek unity with the Catholic Church but desire to follow their own path, different from God's.
Rome must be vigilant lest Christ be stolen from it. Many organizations and false prophets operate in the world, reaping fruit for themselves "in the name of Christ," while in reality turning people away from God. This is also the case with communities that, by breaking unity and departing from the teachings of the Catholic Church, have committed schism, breaking the order established by God.
The Lady steps forward and says,
"Look!" Suddenly
I see a multitude of different church spires, close together. Then the Lady takes a steel tape and wraps them all around, connecting them. Then she lets go of the tape and repeats three times,
"High!" As
she speaks, she raises her hands, each time a little higher. Then, above the churches, she begins to write words. I read aloud: "Love your neighbor." This she writes in the center, above the spires. Then she writes on the right side, but a little lower: "Justice." Now she moves to the left side and writes there: "Truth." Meanwhile, I hear her say,
"All this, in reality, cannot yet be found; how many times have I spoken of it!" And
she shakes her head sympathetically.
Suddenly, I see Rome again. Pointing to it, the Lady says,
"I cannot warn them enough that they, in a good way, will follow this .
Since the entire world is a single vineyard in which God has built a single watchtower, unity is essential among the Churches of Christ of different denominations, whose spiritual center remains Rome. In the image of the Message, we see the Lady of All Nations uniting all the Churches by encircling them with a steel band, which she then releases.
This gesture symbolizes the process of building a single watchtower in the vineyard that is the entire world. The steel band, in addition to its role of uniting the Churches into a single watchtower, also serves as the fence in the parable of the vineyard—or more precisely, its absence when the Lady releases the band—which emphasizes that the vineyard is the entire world. The comparison of the watchtower with the Church illustrates its mission in the world: it is the place from which farmers should tend, protect, and cultivate the land entrusted to them.
Being a "farmer" in the vineyard does not guarantee eternal life, for, as the parable of the vineyard demonstrates, wicked farmers are ultimately destroyed. This means that belonging to the Church alone is not enough—what is necessary is fidelity to God, obedience to His Will, and a willingness to work fruitfully in His vineyard.
Turning toward God is therefore essential, which the Lady of All Nations, through her gestures revealed in the Message, clearly seeks to convey to us. The raised head turned toward God alludes to the Book of Leviticus:
Lev 26:13 I am the LORD your God, who brought you out of the land of Egypt, so that you would not be their slaves. I broke the bars of your yoke and set you free to walk with your heads held high .
In the image of the Message, we see that the Lady of All Nations, by directing the gaze of the "vineyard workers" toward God, also directs them toward the arch inscribed with the values of love for one's neighbor, justice, and truth. This clearly demonstrates that God is inextricably linked to these values. Only those who truly live love, justice, and truth truly hear the Voice of God.
As we mentioned in previous Messages, God reveals to us the things of Heaven through material reality. Therefore, leading the Israelites out of Egypt—a place of slavery and oppression—in a spiritual sense means liberating the human spirit from the domination of the flesh, where the soul is often oppressed by the influence of the spirit of this world.
This is not about abandoning the body, but about its transformation and permeation with the Spirit of God, so that man can unite with God's Will. And God's Will is revealed in the dominion of love for one's neighbor, justice, and righteousness in the world. Freed from the yoke of the evil one, man turns his gaze toward God, for his soul has its source in Him.
Christ says in the Gospel that he came to lift man's heavy yoke and give him his own—light and sweet. This is precisely what the Lady of All Nations is referring to: only love of neighbor, justice, and righteousness lead man to God and allow His Spirit to truly dwell within him.
Meanwhile, the events we are witnessing today in the Church of Christ show that sin is increasingly creeping in. We see some parts of it drifting away from God. The same thing is happening as in the parable of the vineyard: the farmers rebel against the owner—against God and Christ—and begin to exploit people for their own purposes.
Christ established St. Peter as the foundation for the building of his Church—his watchtower, from which he oversees the fields. Today, too, we see the work of the evil spirit in this field, which in every way seeks to break up the unity of the Church, bringing chaos and scandal.
The Church should be the place where Christ truly works in the world. That is why it is becoming the target of political attacks and spiritual confrontations. To effectively counter these threats, unity within the Church and a full turn to God are essential—somethings that, unfortunately, are lacking in many places today.
The Message of the Lady of All Nations clearly reveals that there is division within the Church, even a turning away from God. This state of affairs is completely contrary to the teachings of Christ. How can the Church proclaim God's Truth to the world if it itself does not respect this Truth? This question poses a serious challenge to the faithful and clergy.
Through her Message, the Lady of All Nations calls upon the Church for spiritual renewal and a return to God. Only then will it be able to fulfill its mission—to be a light in the midst of darkness, a beacon of truth, justice, and love.
The image conveyed in the Message shows that the most important value that the Church should be guided by is love of neighbor—in its true, profound meaning. Right next to it stand justice and truth. These three values form a spiritual covenant with God—none of them can be omitted, although love remains the greatest and paramount value. It is love that should shape the Church's thinking, actions, and attitude toward the world and neighbor.
The Message makes it clear that these fundamental values are still lacking both within and without the Church. This warning from the Lady of All Nations must be taken seriously—as a call to conversion, unity, and renewal, before the Church becomes merely an institution rather than the living community of Christ.
Then I see great changes taking place. The Lady allows me to see this. I see great waves of red permeating the world, deeper and deeper. The longer I look at them, the deeper they penetrate. I hear the Lady say,
"This is good, but... more with the Spirit, truly in Truth, Justice, and Love of Neighbor .
Then it's as if, years later, I see completely different spiritual currents approaching. The Lady says,
"I warn Rome once again. They must be far-sighted... far-sighted, but..." And
while the Lady emphasizes these words, everything suddenly disappears.
Since we have already spoken in the Message about the vineyard, the watchtower, and the fence surrounding it, now is the time to pause at the winepress. The imagery in the Message clearly shows that the world is beginning to be permeated by red—the color of socialism. At the same time, this red evokes associations with grape juice pressed in the winepress.
This system, in its foundations, claims the right to work for the good of humanity. It proclaims the ideas of equality, fraternity, and care for the poor. However, in reality, its true intention turns out to be the control and enslavement of humanity. This is why the Lady of All Nations so strongly emphasizes that all ideas and laws must be guided by the Spirit of Truth—the Spirit who is true Love, Truth, and Justice. God knows the human heart, perfectly reads its intentions, and knows when words are not followed by actions.
When God is driven from human hearts, this place never remains empty. This space immediately begins to fill with other ideas, which—deprived of the light of God—become spiritually barren and ultimately destructive. One such ideology is communism: a system that in theory may seem harmless, even noble, but in practice—devoid of its roots in God—becomes an ideology of lawlessness, injustice, and lack of love. Without reference to God, even the best assumptions lose their spirit and, over time, become completely distorted.
People often reject God because true conversion requires effort, renunciation, and inner struggle. Meanwhile, human nature tends to seek what is easy, comfortable, and pleasant—what suits instincts but does not lead to spiritual growth. Such a life, which seemingly seems free, in reality becomes enslavement: a surrender to falsehood and a path to self-destruction.
If the Church is to faithfully fulfill its mission, it must recognize spiritual and social threats in advance and, above all, reveal God to people. Only then can goodness truly take root in human hearts. However, internal unity and coherence of action remain a necessary condition.
Unfortunately, this unity is increasingly being destroyed by conflicts, disputes, and internal tensions. This schism weakens the Church from within, depriving it of its ability to respond to contemporary challenges and undermining its credibility in proclaiming the Truth. Yet, when people look at the Church, they should see God's presence in it—not a cause for scandal.
While we are discussing the parable of the vineyard, it is also worth referring to the Gospel of John, which features the scene of Christ washing the disciples' feet. In the parable, we read that the landowner planted a vineyard, put a wall around it, dug a winepress, and built a tower. He then leased it to tenants and departed. Meanwhile, in the Gospel of John (John 13:1–17), Jesus—knowing that the hour of his return to the Father had come—girds himself with a towel and washes his disciples' feet.
The same motif emerges in both texts: just as the landowner in the parable entrusts the vineyard to the tenants and departs, so Christ entrusts his "vineyard" to his disciples. He expects them to care for and nurture the world entrusted to them in His name—and departs to the Father, leaving them responsible for the fruit of the vineyard.
In the image of the Message of the Lady of All Nations, the color red begins to permeate the world. It is the color of pressed grape juice, but also a symbol of socialism. This is a clear reference to the winepress. In the past, juice was pressed by trampling the grapes with feet, so the washing of feet takes on a deep, symbolic meaning in this context. The disciples who are to "press" the fruit of the vineyard must have clean feet so as not to spoil the taste of the wine. Their task is to form, purify, and guide human souls—therefore, they must be pure in both body and heart.
As the red of socialism begins to permeate the world, the Lady of All Nations states that the "wine" is good, but it needs seasoning—"more with the Spirit, truly in Truth, Justice, and Love of neighbor." These values cannot remain merely on the lips; they must be rooted in the human heart. Christ works precisely in the human heart, purifying it, because every sin is born first in it.
In theory, socialism presents itself as a system striving for social justice and righteousness. However, as mentioned earlier, all human ideas, even those bearing lofty slogans, can in practice lead to human enslavement if they are devoid of the Spirit of God. The fruit of such a "harvest" will be sour and bitter, devoid of sweetness—a synonym for love—even though it may appear attractive on the outside.
This was also Christ's main accusation against the Israelites: they shone before the people for show, but their hearts were far from God. This is precisely what the Lady of All Nations reminds us—that lofty slogans, including those proclaimed by socialism, must live not only on the lips but above all in the hearts of people.
Good wine is clear, free from fruit skins and all impurities, which are rejected and burned. In the image of the Message, the grapevine symbolizes man, and the juice—his soul. The harvest may be successful or unsuccessful: grapes may be sweet, but they may also prove tart or sour. Similarly, human souls formed in systems devoid of God's Spirit become sour and bitter because they lack sweetness, that is, love. They may appear beautiful externally, but their inner "flavor" proves corrupt.
Returning to the winepress, the motif of trampling the grapes leads us to the Book of Genesis, where God establishes enmity between the woman and the serpent. The woman's offspring are to crush the serpent's head, while the serpent lies in wait for its heel. The vinedressers—Christ's disciples—are therefore to symbolically "tread down" sin in people, purifying them so that their "juice," that is, their soul, may be sweet and pleasing to God. A soul "pleasing to God" is a just, righteous, and "sweet" soul—full of love.
However, for the vinedressers to purify others, they themselves must be pure. This is precisely what the washing of feet expresses: dirty feet would spoil the wine, just as an impure life would spoil the fruit of their ministry. Christ asks his disciples to wash one another's feet—as he did—a call to maintain purity, peace, and unity among themselves.
John 13:1-5
13:1. It was before the Feast of the Passover. Jesus, knowing that his hour had come to depart from this world to the Father , having loved his own who were in the world, loved them to the end.
13:2. During supper, when the devil had already put it into the heart of Judas Iscariot, Simon's son, to betray him,
13:3. Knowing that the Father had given all things into his hands, and that he had come from God and was going to God,
13:4. He rose from supper and laid aside his garments. He took a towel and girded himself with it.
13:5. Then he poured water into a basin. He began to wash the disciples' feet and to wipe them with the towel with which he was girded.
If we now turn to the Book of Isaiah and the "Song of the Vineyard" contained therein, the phrase used by the evangelist John becomes clear, speaking of Christ's love for his own "to the end" (John 13:1). The Song of the Vineyard begins with a declaration of God's love for his vineyard, which provides a deeper context for John's description of Christ's love for his vineyard and for the disciples who labor in it—even to the point of abandoning it through death on the cross.
Is 5:1 I will sing to my friend a song of his love for his vineyard! My friend had a vineyard on a fertile hill.
Christ's disciples spread throughout the world, giving rise to various church communities and traditions. In the Gospel of John, we read that when Jesus washed the feet of his disciples, he already knew of the impending betrayal by Judas Iscariot—the only one of the Twelve who "was not clean" (John 13:10–11). Although he was part of Christ's inner circle, his heart remained closed to the purifying power of His Word, obscured by earthly matters that held greater appeal—above all, money.
Earlier in the Message of the Lady of All Nations, discussed earlier, Ida Peerdeman sees numerous churches of various denominations, including the Anglican Church, about which she hears that "there will be a change." A symbolic interpretation suggests a parallel: just as Judas, initially a disciple of Christ and later betraying Him, was among the Apostles, so too some Christian communities at some point separated from the Catholic Church, creating a schism—as has happened in the history of the Anglican Church.
The contemporary religious situation in England further demonstrates a profound process of secularization. Despite the centuries-old presence of the Church of England, a significant portion of society today does not believe in God, and spirituality is often replaced by various cultural or fairy-tale narratives that do not lead people to Life and Truth.