4. Message, August 29, 1945
"I see the Lady standing before me. She signals to me to look at my hand. I see as if some strange things were coming out of it. I see a great sadness lodged in it, and I have to look at it. When I look at my hand, I feel this great sadness. The Lady smiles and says,
"But after this, joy will come."
And in that moment I also feel this joy. I see rays, luminous rays.
The above excerpt from the message foretells the difficult and sacrificing path that Ida Peerdeman will have to travel. Her mission—spreading the messages of the Lady of All Nations—will encounter many obstacles and resistance, often fraught with sadness and misunderstanding.
It is worth emphasizing that the spirit of this world will oppose everything that comes from the Lady of All Nations. The reference to the Book of Genesis, in which God foretells the enmity between the Woman and the serpent, provides the biblical backdrop for this spiritual struggle.
However—as often happens in many apparitions—the Lady of All Nations also announces that after a time of suffering, joy will come. This joy is linked to the promise of a future life in the Kingdom of Heaven, where all pain will give way to eternal peace.
The Lady of All Nations' words about sadness and joy refer directly to the Gospel of John, in which Christ speaks of sadness that will be transformed into joy. Just as Christ first experienced sadness, knowing what was to come, then suffered during the Way of the Cross, and finally rejoiced at the Resurrection, so each soul must undergo its own journey of spiritual birth. Sorrow and suffering are an inseparable stage after which the soul is born and experiences the joy of eternal life.
John 16:16-24
16:16 A little while, and you will not see me, and then a little while, and you will see me.
16:17 Some of his disciples were saying to one another, "What does he mean by saying, 'A little while, and you will not see me, and then again a little while, and you will see me,' and, 'Because I am going to the Father?'
" 16:18 So they asked, "What does a little while mean? We do not understand what he is saying."
16:19 Jesus knew they wanted to ask him, and he said to them, "Have you been discussing this among yourselves because I said, 'A little while, and you will not see me, and then again a little while, and you will see me?'"
16:20 " Truly, truly, I say to you, you will weep and lament, and the world will rejoice; you will mourn, but your sorrow will be turned into joy.
16:21 When a woman gives birth, she is sorrowful because her hour has come . " But when she gives birth to the child, she no longer remembers the sorrow for joy that a human being has been born.
16:22 So you also are sorrowful now, but I will see you again, and your hearts will rejoice, and no one will take your joy from you.
16:23 On that day you will not ask me for anything. Truly, truly, I say to you, whatever you ask the Father in my name, he will give it to you.
16:24 Until now you have asked nothing in my name. Ask, and you will receive, that your joy may be full.
Ida Peerdeman had no children in the biological sense, but—as the Lady of All Nations points out—she would "give birth with her own hands." Her entire life and ministry were tied to serving the Lady of All Nations—the Spirit of Truth, and therefore she experienced opposition from the evil spirit at every step.
After a period of sadness, however, joy would come—the joy Ida would attain after her "birth," understood as passage to eternal life and resurrection in the Kingdom of Heaven. There, there would be no need to ask questions, for everything would become clear and obvious.
Every person "gives birth" to their soul for eternal life, and this process is associated with hardship and suffering—much like childbirth in the mortal world: first comes the sadness of a woman who knows her hour is approaching, then pain, and finally, the fullness of joy after birth. This image underlies the entire message.
"Then I see large buildings, churches. All kinds of churches are appearing, not just Catholic ones. The Lady says,
'One great Community must be created.'
At these words, I feel a terrible pain in my hand. Storms are coming over these churches.
Ida Peerdeman's task is to work towards the emergence of one great community around the Lady of All Nations, that is, to contribute to its "birthing." The Lady of All Nations is the Mother of one Church, not a divided one. It is from one Church that her children are to be born. Christ is the Lord of peace, not division within His own Body, therefore any division in the Church is contrary to His teachings.
Ida Peerdeman feels sadness first, knowing that the birth pangs of one great community are approaching, and then the pain associated with the path that the Church, if she takes no action, will have to follow to birth one great community based on all the Covenants made with God in Sacred Scripture.
The structure of the Church of the Lady of All Nations is an image of all the Covenants that God has made with humanity since the beginning of the world. The Church faces a choice: to pursue the path of reconciliation, creating one community, or to experience the difficult times that will surely come.
The Church is called to undertake the great work of reconciliation—an effort that will lead to the unification of all religious communities. This goal is clear: just as there is One God, so there should be one great community of believers. Unity is not merely the desire of the Lady of All Nations, but a profound expression of God's Will itself.
In the contemporary world, where many spiritual ideological currents emerge, the need for unity becomes not only an expression of God's plan but also a force capable of countering these threats. Instead of engaging in internal disputes—caused by differences and divisions—the Church must find within itself the strength needed to face the challenges of modernity. The foundation of this strength is internal unity.
"Now the Lady allows me to see three popes. On the left at the top is Pope Pius X. Our Pope Pius XII stands in the center. On the right, I see the new pope. The Lady points to these three popes and says,
'These three represent a period of time. These popes and this new one are fighters.'"
This work of reconciliation is to be entrusted to three popes, referred to in the message as "militants." Their mission will be to build unity not only within the Catholic Church but also among all who believe in God. However, the words of the Lady of All Nations regarding the period of the pontificate designated by these three popes have a much deeper meaning.
Ida Peerdeman recalled that in later years, while watching Pope Paul VI on television, she recognized him as the third pope from her vision. If we compare the pontificates of the six popes from Pius X to Paul VI, we arrive at a period of 75 years:
Pius X – 1903 –1914
Benedict XV – 1914–1922
Pius XI – 1922–1939
Pius XII – 1939–1958
John XXIII – 1958–1963
Paul VI – 1963–1978
We see, therefore, that 75 years corresponds roughly to the average human lifespan. Referring to the Gospel of John (16:16-19), in which the disciples did not understand the meaning of "a little while, and you will see me," this period can be understood in the context of birth into eternal life. The message of the Lady of All Nations indicates that the period from Pius X to Paul VI is a "period of time." In this sense, the aforementioned 75 years can symbolize the average time after which a person experiences an encounter with Christ after completing their earthly journey.
Testimonies of those who experienced clinical death and returned to life often speak of encounters with Christ "on the other side." Certainly, those who knew Him and faithfully followed Him in this life, as His disciples, will see Him after their "birth"—the passage into eternal life. And the joy that flows from this encounter will not be taken from them by anyone.
“Then the Lady reveals a new, yet strange war that will break out much later and will cause terrible catastrophes.”
The above fragment fits perfectly into the content of the revelations of the Lady of All Nations and carries profound spiritual meaning. As mentioned earlier, after the catastrophic flood, when Noah left the ark with his family and animals, he built an altar to God. This event expresses the beginning of a new, single community—united around the One God.
The message of the Lady of All Nations speaks of the Churches facing great suffering. However, this suffering has a profound meaning: it is a path to unity that is to lead to the emergence of one great community of believers.
In this context, the "Strange War" that Ida Peerdeman sees can be taken as a warning. If humanity were to abandon its efforts at unification—if it were to remain indifferent to the call for reconciliation—a catastrophe similar to that of the Flood could ensue. Then, amidst the destruction, God began anew—with one family and one altar.
In 1991, Ida Peerdeman recognized the Iraq War in her vision, paying particular attention to the unprecedented use of missiles. This was the first such intensive use of this technology in military operations, which is why – not having previously encountered this type of weapon – she called this war "strange."
It is worth recalling here that on Mount Ebal stood the altar of God, where peace offerings were offered. Mount Ebal was the "mount of God," modeled on Mount Sinai, where, according to the Law of Moses, peace offerings were to be offered. This symbolism was also reflected in the design of the Temple of the Lady of All Nations, where the arrangement of altars corresponds to two biblical mountains—Ebal and Gerizim—and on the right side, in the place corresponding to Mount Ebal, is the altar of God.
Holy Scripture clearly states that peace offerings were to be offered on the altar on Mount Ebal. Therefore, anyone who touched the mountain of God without offering a peace offering while God was there risked the death penalty:
"He shall be stoned or shot with an arrow" (Exodus 19:12–13).
Such a "mountain of God" in today's world, as suggested by the structure of the Temple of Our Lady of All Nations, is the Church, where God is present in the Body and Blood of Christ during Holy Mass. Therefore, discord between Christian denominations—the lack of unity between brothers who gather around the one God—becomes a grave spiritual offense in light of this symbolism. After all, Christ taught:
Mt 5:23-24
5:23 So if you are offering your gift to the altar and there remember that your brother has something against you,
5:24 leave your gift there in front of the altar. Go first and be reconciled to your brother, and then come and offer your gift.
If God is present in every Christian Church, yet conflict and disunity prevail between denominations, this situation resembles the biblical image of a man who, unreconciled, approaches the mountain of God. In light of the symbolism of Scripture, he incurs the consequences described in the language of the Old Covenant—"stoning" or "piercing with an arrow"—that is, the spiritual consequences of a lack of peace and harmony.
This is why the message uses the example of Iraq: a country that was religiously divided before the war. Just as the Old Testament arrows symbolized punishment for disunity, the contemporary conflict—with rockets resembling these "arrows"—becomes a warning sign for a divided world and a divided Christianity.
The war in Iraq thus appears as a sign calling for reconciliation in one God.
God often uses individuals, groups, and even entire nations to reveal certain matters of Heaven to humanity. Let us therefore examine the religious structure of Iraq before the outbreak of the war in 1991. At the time, it was one of the most religiously diverse countries in the Middle East. There were communities there:
-Shiite
-Sunni
-Christian (in several rites)
-Yezidi
-Mandaean
-Jewish
-and other smaller groups
It was a veritable religious mosaic. After the 1991 war, however, the country gradually became more religiously homogeneous. Today, Iraq is almost monoreligious, with the dominance of:
-Shiites (approx. 60–70%)
-Sunnis (approx. 30–40%)
We see, then, that the prophecy about the war in Iraq has been fulfilled and fits perfectly into the context of the message about the need to build a single community. Religious harmony and unity have now prevailed in Iraq, but this was achieved at the cost of immense suffering – minorities were expelled or annihilated. And let us recall that when Ida Peerdeman looks at the various Churches, she feels pain in her own hand.
The Church must constantly strive for reconciliation, because any discord leads to religious wars. Within the body of the Church itself, disunity often causes schisms, as was the case with the Orthodox Church, or leads to a severance of ties with Rome, as in the case of the Anglican Church.
This message can be read as a fulfillment of prophecy – not so much in the literal sense, but as a warning sign: if the world does not undertake the effort of reconciliation, it faces grave consequences. In turn, every step towards unity of the Churches responds to the call of the Lady of All Nations and can avert the threat of catastrophe.
It's no secret that the modern world continues to experience religious conflict and ideological disputes. Wars fought in the name of God, faith, or belief continue to reap tragic consequences. However, if a single, united community of believers were to emerge—a community based on true reconciliation and mutual respect—such conflicts could be completely eliminated.
This is precisely what the Lady of All Nations calls for in her message.
As we see and will see in subsequent messages, the Lady of All Nations points people to what must happen, guides them to the truth, exposes the sin of the world, and warns against punishment. She speaks of justice and judgment. This is an action characteristic of the Holy Spirit, whose embodiment, as we will see, is the Lady of All Nations.
Earlier in the message, we also mentioned Christ's words about suffering and joy, which are immediately preceded in John's Gospel by statements about the Holy Spirit. These verses form the foundation of the Lady of All Nations' revelations.
Jn 16:5-15
16:5. But now I am going to Him who sent Me, and none of you asks Me, “Where are you going?”
16:6. But because I have told you this, sorrow has filled your hearts.
16:7. But I tell you the truth: It is expedient for you that I go away. For if I do not go away, the Helper will not come to you . But if I go, I will send Him to you.
16:8. And when He comes, He will convict the world concerning sin, righteousness, and judgment .
:
9. Concerning sin, because they do not believe in Me; Concerning righteousness, because I am going to the Father and you will see Me no more;
16:11. Concerning judgment, because the ruler of this world has been judged.
16:12. I still have many things to say to you, but you cannot bear them now.
16:13 . But when he, the Spirit of truth, comes, he will guide you into all truth . For he will not speak on his own initiative, but whatever he hears, he will speak, and he will announce to you the things to come.
16:14 He will glorify me , for he will take what is mine and declare it to you.
16:15 All that the Father has is mine. Therefore I said that he will take what is mine and declare it to you.
In the Prayer of the Lady of All Nations, we ask that the Holy Spirit descend into the hearts of all nations and protect them from decline, disaster, and war. The Lady of All Nations shows us the path of reconciliation—if one follows it, one will be protected from conflicts and tragedies, such as the war in Iraq.
We can see that all 56 messages of the Lady of All Nations also serve as reminders of Christ's teachings. Jesus announced that God the Father would send the Holy Spirit in His name, who would remind the disciples of everything He had taught them.
John 14:25-26
14:25 These things I spoke to you while I was with you.
14:26 And the Advocate, the Holy Spirit, whom the Father will send in my name, he will teach you all things and remind you of all that I have said to you.
In this way, the revelations of the Lady of All Nations are an extension of Christ's mission, guiding us to a fuller understanding of His teachings.
"Now I see rows of young clergy passing by. The Lady says,
"However, much must be changed in the Church. The education of the clergy must be changed; more modern, adapted to the present time, yet good, in a good spirit."
The Lady speaks these last words with emphasis.
Suddenly, I see a dove flying around my hand. It is held, yet it continues to fly around. This dove emits new rays.
Then the Lady points to the Pope and says,
"A space must be created, a more social one. All kinds of currents are leaning towards socialism, which is good, but this should be under the guidance of the Church."
Now the Lady has a worried look on her face and says,
"Much must be changed in education."
I see great opposing currents and great struggles against them in the Church.
And then the Lady suddenly disappears.
On God's altar, located on Mount Ebal, in addition to the peace offerings, burnt offerings were also offered, all of which were intended for God. They symbolized total dedication to God—a sacrifice of spirit and life to His service. It is no coincidence that the message now speaks of rows of young clergy who symbolically become burnt offerings. Their entire lives should be dedicated to working for God.
The Lady of All Nations points out that, in the face of the challenges of the contemporary world, priests must keep pace with the times, also developing in the dimension of modernity. Christ commanded his disciples to go into the world and proclaim the Gospel. Therefore, young clergy should utilize modern tools, such as the internet and social media, in the service of proclaiming the Word of God. Their education must be up-to-date to draw people to God. Passivity in this matter often means that the spirit of the younger generation is taken over by ungodly currents.
To effectively respond to the challenges of today, the formation of priests must undergo a profound transformation. They should be prepared to wage a spiritual battle for the souls of young people.
Contemporary ideological trends, characterized by the pursuit of social justice, equality, and solidarity, overlap in many respects with Gospel values. They appeal to concern for humanity and the dignity of the human person—the foundations of Christianity. However, it is important to remember that the spirit of this world can distort even the purest ideas. Movements that are supposedly good can—if they succumb to the influence of this spirit—become a force that displaces God from the public and spiritual lives of people. In such a case, they are deprived of true life—they become a deity created by human hands, deprived of eternal life.
Today, the battle is waged for the spirit of the young generation, which lives in a constantly changing world. The architect of these changes is God, even if young people themselves are unaware of it. It is He who guides history and shapes the world. That is why the renewal of the formation of future priests is so crucial. Often, what is good is automatically rejected by the structures of the Church, which breeds rebellion, doubt, and the departure of young people. Priests of the new generation should be a bridge—not a barrier—between the Gospel and the contemporary world, which seeks God, though it cannot always name it. All good comes from God, who strives to pass it on to humanity from generation to generation.
Ida sees a dove—a symbol of the new Spirit responding to the challenges of the contemporary world—being held back and prevented from expressing itself. However, it flies around the hands of Ida Peerdeman, through whom it is to reveal itself to the world. This dove is her offering to God and the Lady of All Nations. Let us recall that among the burnt offerings offered to God were doves. Therefore, everyone who strives for this Spirit offers a burnt offering to God, for from his hands comes the Dove—the burnt offering.