Message 5 of October 7, 1945
"I see the sun and the crescent moon. And I understand internally: 'This is the Far East.' I see China with a red flag. Then I see Muslims and all the other nations of the East. Above all these nations I see red on one side and black on the other, but the latter much less.
I hear a Voice that says:
'It is as if it has shrunk completely.'
The first part of the Lady of All Nations' message contains a prophetic vision of China's future, which includes a symbolic reference to the red flag. Four years after this message was proclaimed, in 1949, the People's Republic of China was proclaimed, and red became the symbol of the new communist state. This is no coincidence—in the message, red symbolizes the ideology of communism, which, following the fall of brown totalitarianism, was beginning to play an increasingly important role in the world.
It is worth recalling that until 1949, the flag of the Republic of China depicted a white sun on a blue background, positioned in the upper right corner of a red field. Only after the end of the civil war and the communists' seizure of power on the continent was the existing flag replaced by a new one—a red cloth with five stars, four smaller ones forming a semicircle around a larger one. The crescent motif, in turn, alludes to Muslim countries, where this symbol has appeared on their flags for centuries.
This image reveals the threat to the world posed by the godless ideology of communism, which enslaves humanity, just as Nazism did before, which gave way to a new evil. As we have already seen, some of the images presented to Ida Peerdeman not only carry a prophetic message but also harmoniously fit into the content of all the messages, which are divided into thematic blocks. The prophecy presented to Ida Peerdeman alludes to Holy Scripture and remains consistent with the content appearing in earlier messages. The image of the sun and moon refers us to the Book of Joshua, in which Joshua prays to God to stop both heavenly bodies so that he can fully fulfill his task of cleansing the lands of Canaan from evil and false gods. The theme of spiritual warfare—the displacement and triumph of good over evil—thus becomes the dominant theme of this message.
Joshua 10:12-15
10:12 On the day the LORD delivered the Amorites into the hand of the Israelites, Joshua said in the presence of the Israelites, " Sun , stand still over Gibeon, and moon , over the Valley of Aijalon!"
10:13 So the sun stood still, and the moon stood still, until the people took vengeance on their enemies. Is it not written in the Book of Righteousness: "The sun stood still in mid-heaven, and did not hasten to set for about a whole day?"
10:14 There was no day like this, before or since, that the LORD listened to the voice of man. Indeed, the LORD himself fought for Israel.
10:15 Joshua, and all Israel with him, returned to the camp at Gilgal.
Then I see a long, beautiful path. I have to walk it, but at the same time, it's as if I have no desire to. I represent all of humanity. Then I walk along it. I'm so tired, but I have to continue, very slowly. I'm at the end of the path and I'm standing before a large castle with towers. The gate opens from the inside. A hand beckons me to enter, but I don't want to. It's as if I have to back away, yet I go inside. My hand is firmly grasped and I see—the "Lady in White," the Lady. She smiles at me and says,
"Come!"
My hand hurts—it's unbearable, but the Lady holds it very tightly, and we continue.
I enter a magnificent garden. It's incredibly beautiful, completely different from those on earth. The Lady leads me to a place and says,
"This is the Justice that must be sought outside. It must be found, or the world will be lost again."
As the Lady speaks, she points outside. It seems as if I could feel this Justice.
My hand hurts so much; I can't stand it, but the Lady smiles and draws me further.
Even following the beautiful path shown to Ida Peerdeman, which ends in the Kingdom of God, requires effort, sacrifice, spiritual struggle, and work on oneself. It is not an easy path. The message of the Lady of All Nations clearly indicates that salvation is not an automatic gift—it requires human involvement and fulfillment of God's will.
However, the question remains: why does no one want to set out on this beautiful path, which appears inviting rather than repulsive? Previous messages have referenced the Gospel parable of the banquet to which the king invited those for whom places had already been prepared. However, those invited refused, citing purely human concerns. They valued the goods of this world more than God. The same is true here: people do not want to follow the beautiful path because they are too strongly connected to earthly things.
Since the world is full of sin, their attachment to the world also becomes an attachment to sin. At the same time, they lack the love that can draw people to God. It is in this sense that we should understand the love Christ spoke of—a love for God capable of overcoming every sin that binds a person to this world.
When those invited refuse to participate in the feast, the king orders his servants to invite everyone they meet on the streets, even urging them to enter. We see that Ida Peerdeman must also follow this path, even though she herself does not want to—she represents all of humanity. However, she is pushed by some invisible force, ultimately being drawn into the palace symbolizing the Kingdom of God.
Sunday is the day when God invites us to his feast. If someone rejects this invitation, they should honestly ask themselves: what stopped me from going to Church? The reasons may be various—one of them is disappointment with the situation in the Church. Such a case can be considered a kind of "dispersal" of God's sheep by unkind shepherds.
However, in the case of the vision Ida Peerdeman experienced, we are not talking about churches located in our neighborhood, which are a short journey away. We are talking about the sites of Our Lady's apparitions—places to which a long road leads.
Undertaking such a journey requires both faith and love, as well as even a temporary abandonment of worldly concerns.
Anyone who decides to embark on such a pilgrimage bears witness to their faith and love for God, Christ, and Our Lady. I myself have pilgrimaged to many apparition sites, and I can attest that the path to them was not only beautiful but also long.
The Lady of All Nations invites us to a feast, the nourishment of which is her Son—but to reach the places where she bestows her graces, one must accept this invitation and embark on the journey. Looking at the image of the Lady of All Nations, we see her with her hands outstretched in a gesture of invitation.
The locations of Mary's apparitions are also not coincidental—they are often villages or towns whose communities were distinguished by righteousness and justice, so that they could serve as an example to others. The Lady of All Nations alludes to this truth when she shows Ida Peerdeman a garden where justice reigns.
The portrayal of Heaven as a place of justice has profound significance: to dwell there, one must strive for justice here on earth and seek it in daily life. Paradise is not a random reward, but a consequence of the choices we make every day.
Justice in the Kingdom of God assumes that everyone receives what corresponds to their attitude toward God and neighbor. It is therefore difficult to expect that someone who consciously rejected goodness, truth, and love would be treated the same as someone who sincerely and persistently sought justice. This would contradict the very nature of justice.
Paradise is justice for justice's sake, while hell is justice for injustice.
"We go to another part of the garden. While the Lady waves her finger this way and that, as if warning, she says:
'This is the Truth. Listen carefully. The Truth is also here inside, but there, outside, it is not, it does not exist.'
The Truth also envelops me, like a sensation. I want to free myself from Her hand, and I say: 'It is so heavy.'
Truth reigns in the Garden of Eden—a space where everything is in accordance with God's plan, free from falsehood, hypocrisy, and injustice. However, to possess this Garden, one must first seek truth beyond it, here—in this temporal world. Like justice and love, truth is not automatically given. It must be sought, recognized, and chosen in daily decisions.
We see, therefore, clearly: to enter the Garden of Eden, one must strive for justice, truth, and love of neighbor in this world.
These three words—Justice, Truth, and Love—appear in the symbolism of the bow we spoke of in discussing previous messages.
This bow, like the biblical bow in Genesis, is a sign of God's covenant with humanity. In the Bible, God promises that he will no longer destroy the earth with a flood—if, however, he himself "sees the bow in heaven." In the spiritual dimension, this means that if God sees his reflection in man—that is, justice, truth, and love—man will not be judged.
"But then the Lady points something out to me, and it's as if I were looking at something from a bird's eye view. I raise two fingers and suddenly see our Pope, and below me, the Vatican. Then I see the entire Roman Catholic Church. Above the Vatican, written in the air in large, clear letters, is the word "Encyclicals."
"This is the right path," the Lady tells me emphatically.
"But you don't live by them," she says sadly.
I see the Vatican again, surrounded by the entire Catholic Church. The Lady looks at me and—putting her finger to her lips—says,
"But that's a secret, between you and me."
She puts her finger to her lips again and says very quietly,
"Not always there either."
She smiles at me again. She looks at me encouragingly and then says,
"But things can still be good."
Through this message, the Lady of All Nations wishes to draw our attention to the fact that words alone—even the most beautiful—are not enough if they are not followed by deeds. Christianity is not just about proclaiming truth, but about putting it into practice. It is not enough to write encyclicals, documents, or proclamations. We must live them—daily, with humility and consistency.
This call applies to everyone, including clergy. Even among them, it is not always obvious that words must be followed by action. The true power of witness does not come from wise words, but from fidelity, which is confirmed in everyday life.
Encyclicals are a good path, albeit demanding and difficult. The image of the Roman Church is an earthly reflection of Heaven, but—as the Lady of All Nations points out—it is an imperfect reflection. Truth and justice, which are systematically summarized in encyclicals, should be found in the Church. However, we ourselves certainly recognize that it is much easier to say something good than to put it into action—and this testifies to human weakness.
Christ said, "Watch and pray that you may not enter into temptation; the spirit is willing, but the flesh is weak" (Mt 26:41). However, if a person's flesh—their actions—follow the spirit of Christ, they will gain their soul.
In the context of the message, the Vatican should be a place of justice and righteousness, and the path leading to this place is the encyclicals, which the Lady of All Nations calls the "good way." Two paths are thus presented: the beautiful way and the good way.
Ida Peerdeman repeatedly emphasized that the Lady of All Nations was not only beautiful herself but also prayed in an exceptionally beautiful way. Her every gesture directed toward the Father and the Son carried harmony and profound spiritual beauty.
The path leading to the Church of Christ, on the other hand, is the path of goodness. In this way, a certain spiritual complementarity is revealed: Christ leads a person toward goodness, while the Lady of All Nations leads toward beauty. It should be emphasized that being righteous and just is a beautiful behavior.
"Then I see before me other churches, of different denominations. The Lady raises a warning finger and, while allowing me to see the entire Catholic Church again, says:
"The Catholic Church can certainly become larger, but..."
Then she stops speaking and I see whole rows of clergy, seminarians, nuns, etc., passing in front of me. The Lady shakes her head and says emphatically:
"It's very heavy, worthless."
And says again:
"Worthless."
She looks straight ahead. Then she points at the seminarians, priests, and clergy and says emphatically:
"Better education, keep up with the times, more modern, more social."
The Catholic Church cannot thrive without the dedicated and persistent work of its clergy—and this work certainly won't happen on its own. Unfortunately, among many clergy today, a certain spiritual coolness, discouragement, and even a resignation from active involvement in the Church's mission can be observed.
The theme of the invitation to the feast reappears in the context of the entire message. Seminarians, priests, and all clergy are servants of God whose task is to invite people to the Church, not to drive them away. Therefore, they should keep up with the times, demonstrate initiative, and care to win people's hearts for God, so that the faithful come to church with joy and desire.
It is worth emphasizing that if the Church ceases to demand any standards or spiritual effort from a person, they lose interest in religious life. Such is human nature: people become involved when something interests them and when they are challenged.
In the Gospel, Jesus sends his disciples to bring the Good News to the whole world. He also commands them not to take with them on their journey either money or unnecessary items. This command has profound meaning. The disciples, deprived of material goods, were forced to gain the trust and hearts of the people to whom they preached the Gospel. In exchange for spiritual gifts, they received hospitality and food.
Meanwhile, today, especially in the higher structures of the Church, the temptation of comfort and luxury is noticeable. This state of affairs is not conducive to spiritual fervor. Those who do not have to strive for daily needs can easily lose their zeal for service. The Church hierarchy is responsible for the formation of the lower levels of clergy. However, if it fails to recognize the need for change, it only deepens the crisis of vocations and spiritual fatigue.
It is difficult to expect commitment and dedication from young people if they do not see an example of a truly evangelical life—poor in spirit, full of passion and sacrifice. The renewal of the Church must begin with those who hold the greatest responsibility within it.
"Then I see a black dove flying over our church. 'No white one,' I say, 'but black.' The Lady points to this dove and says,
'This is an old spirit that must disappear!'
I see this dove suddenly transform into a white dove. The Lady says,
'This is the new, the White Dove. He sends out rays in all directions, because the world is tottering. A few more years and the world would perish. However, HE will come and set the world in order, but…'"—and waits a moment—"They must listen!"
The Lady emphasizes the word "must," as if warning again. Then she says,
"They want to leave here again; they don't want this place. People see nothing in it."
The black dove is a symbolic image of the spiritual state of the Catholic Church, which has fallen into decay. Profound transformations are needed, but for these to occur, we must listen to what God says through his prophets.
Stagnation, lack of spiritual effort, and the choice of a comfortable life mean that contemporary ideologies are increasingly taking over the spirits of young people, and the world is sinking deeper into spiritual darkness. The misunderstanding of the Spirit of Christ by many clergy has led to stagnation and a loss of the mission the Church should fulfill for humanity—a mission to proclaim Justice, Truth, and Love, a call to conversion, and an awareness of the consequences of evil and the rewards of good.
One of the most harmful claims that has taken root in the minds of clergy is the belief that Christ has already saved all people—regardless of their behavior and faith. This teaching not only distorts the message of the Gospel but actually denies the existence of hell, and thus the necessity of conversion. Meanwhile, all Marian apparitions of recent centuries attempt to correct this misunderstanding, which stems from a misinterpretation of Holy Scripture.
In her messages, Mary continually calls for penance, prayer, conversion, and goodness. She emphasizes that God's justice and truth belong to those who seek them in this world and follow them. It is impossible to proclaim a cheap salvation that is detached from human personal responsibility for the choices they make. If the Church begins to speak with the voice of the world, it ceases to be an authority for it. Then the world becomes an authority for the Church, because the Church begins to follow the world.
"Then the Lady takes me with her again. We continue deeper into the garden. We stop before a large cross. The Lady says,
'Accept Him. He has gone before you.'
I refuse, and I feel as if all the people of the world were doing the same and turning their backs on the Cross.
I am pulled by the hand, and I see the Lady standing before me again. She holds my hand in hers. She says again,
'Come!'
The message of the Lady of All Nations clearly emphasizes that the cross—of which the altar is the earthly symbol—demands sacrifice from each of us. Only through personal sacrifice is true transformation of this world possible. Therefore, the Lady of All Nations asks Ida Peerdeman to accept the cross, which means to sacrifice herself for good. Every person has received their mission, their body—and it is through their body that they should offer sacrifice to God: a sacrifice of self-purification and participation in the renewal of the world.
Christ is our model on this path. He preceded us—all Christians—in offering a sacrifice whose scope exceeds anything God could expect from man. In Sister Eugenia Ravasio's messages, we hear that even the smallest gesture of goodness is of immense importance to God. Even a small particle of "warm gold"—a symbol of goodness and love—placed on the scales can outweigh any "cold steel"—the deeds devoid of goodness and love that man daily places on the other side of this spiritual scale.
God does not expect heroism from us on the scale of Calvary. Simple, daily acts of kindness, love, and sacrifice are enough – these are what shape the world around us and transform our hearts.
Yet this world has still not been cleansed of evil. Just look around: sin increasingly permeates social structures, interpersonal relationships, and even consciences. Therefore, the renewal of the world requires the commitment of every person – regardless of their place, position, or vocation.
This message is confirmed by Jesus' words, recorded in the Gospels:
"If anyone would come after me, let him deny himself, and take up his cross, and follow me" (Mt 16:24).
A person's altar is their own body – it is on it that they are to offer spiritual sacrifice to God. Those who deny themselves, that is, abandon a life of sin, can follow Jesus and become instruments of world transformation. In this spirit, they recall Joshua and the children of Israel, who undertook the fight to defeat evil and remove false gods from the lands of Canaan.
However, it is important to emphasize that we are speaking here of a spiritual reality, not a military one. God often reveals the mysteries of Heaven to us through visible things. It is not about any upheavals or armed conflicts, but about cleansing one's own heart of evil by following Christ.
It is precisely the human heart that is to become the Temple of God—the Holy Land.
Yet today, many do not want to follow Jesus; many turn away from the Cross. Few want to fight evil, for it is a difficult and demanding path. The self-denial of which Christ speaks begins with abandoning sin—that is, turning away from everything that opposes God's Will. In previous messages, we described the deeper meaning of the Cross, on which we see the Crucified Christ: not as a sign of weakness, but as full obedience to the Father's Will.
Sin is rebellion against God's plan, and the Crucified Christ shows us that even in the face of immense suffering, he did not retreat, did not rebel, did not reject the Father's Will. On the contrary—with great strength of spirit, in an act of complete obedience, he gave his life to save this world. The Cross has a spiritual dimension for us; is the instrument by which, like Jesus, we must deny sin. Only then can we become instruments of transformation in the spirit of this world.
"Now I see a luminous, transparent Figure in a long robe. He walks before us. It is a male Figure, entirely spiritual. The man carries a Great Cross, which drags along the ground. I cannot see His face. It is all one ray of light. He walks with the Cross through the world, but no one follows Him.
'Alone,' the Lady says to me.
'He walks alone in this world. It will get worse until something very terrible happens and suddenly the Cross stands in the middle of the world. Now they will have to look at it, whether they want to or not!'"
This fragment of the message of the Lady of All Nations expands on a thought previously expressed—with the difference that it highlights the consequences of human inaction in the face of the need to renew the world.
If no one carries their own cross and follows the Crucified Christ, it means there is not a single righteous person left. The story of Sodom and Gomorrah is reminiscent. In the Book of Genesis, God assures Abraham that he will spare these cities if even ten righteous people are found within them. However, even this small number was missing—and the cities were destroyed.
Since the time of Christ, it seems that only one righteous person is enough to save a nation.
Ida Peerdeman's messages repeatedly evoke the image of the fallen nation lying before her—evoking the drama of Sodom and Gomorrah. This is no coincidence. It is a symbolic warning: nations that abandon God's law and turn away from God can bring upon themselves the consequences of their own choices.
Let us also remember the covenant associated with Mount Ebal, where it is clearly stated that a curse falls upon the community for its sin. If people do not make the effort of conversion and spiritual renewal, if they do not follow the "leader," they leave evil to its own devices. And evil, left unchecked, matures—and eventually explodes. This leads to a catastrophe, the consequences of which affect everyone. Everyone must then look upon suffering, which is now symbolically associated with the cross.
The message resounds with a dramatic warning: no one carries their own cross or follows Christ, and the world is inexorably heading towards the abyss. If no one undertakes the effort of spiritual combat, if not even one righteous person is found, then suffering will become a universal experience. Everyone will have to look upon the consequences of their own indifference. This is not just an apocalyptic vision. It is a real reminder of a spiritual principle that has accompanied humanity from the beginning: the world cannot exist without sacrifice, without goodness, without those who follow Christ.
The way in which the messages are conveyed to us is in full harmony with the words of Christ, already mentioned. The Lady of All Nations not only draws attention to the reality of sin, but also constantly reminds us of God's judgment and His justice.
Jn 16:7-8
16:7 But I tell you the truth: It is to your advantage 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 and righteousness and judgment .
Some would like to erase these words from the Gospel, but — as Christ announced — not one jot or one tittle will change in the Law.
Mt 5:17-20
5:17 Do not think that I have come to abolish the Law or the Prophets. I have not come to abolish them, but to fulfill them.
5:18 For truly, I say to you, until heaven and earth pass away, means pass from the Law , until all is fulfilled.
5:19 Whoever therefore abolishes one of these commandments, even the least of them , and teaches others so, will be called least in the kingdom of heaven. But whoever does them and teaches them will be called great in the kingdom of heaven.
5:20 For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.
"Then I see some strange images. I see swastikas under the Cross, I see them falling; then falling stars, hammers and sickles; everything falls under the Cross. I see red; the red doesn't disappear completely. The Lady says:
'Everyone is looking up. Now suddenly everyone wants to, but at a cost...
It was dark on this globe, but now everything has become brighter. Now you see that everything is transient.'"
Evil that is not nipped in the bud tends to grow uncontrollably. This is what happened with ideologies bearing the symbolism of the swastika or communism. Left unchecked and ignored in their initial stages, they grew into a global catastrophe, bringing suffering to millions, bloodshed, and the collapse of the moral foundations of civilization.
History teaches us that evil must be extinguished at its very source. Only then can the world be saved from the escalation of iniquity. And the only force capable of truly overcoming it is the good that flows from the cross—that is, the personal struggle against sin that takes place in the heart of every person and which always requires renunciation and sacrifice.
We see that the Cross of Christ towers above all ideologies that fall at its feet. Only by immobilizing one's body in the face of sin—by denying it, as Christ did—will man be able to overcome all evil in the world, which in extreme cases manifests itself through criminal ideologies.
Yet, as if incapable of a profound examination of conscience, man continues to make the same mistakes. He allows evil to fester until it reaches proportions at which intervention means suffering, destruction, and an unimaginable price to pay.
This is a spiritual law—unchanged since the beginning of time: when good is silent, evil cries out. When man fails to engage in the daily struggle with sin in his heart, then evil escalates to the level of structures, nations, and continents. And sooner or later, the world must face the consequences. Only at the brink of catastrophe does man begin to seek God—when the consequences of his own choices become irreversible.
"I feel my hand become lighter. Suddenly I see the Lady standing, again with the rosary. She says,
'Continue praying – the whole world!'
She points to the Cross and says,
'The whole world must return to Him, from the greatest to the smallest, from the poorest to the richest, but it will take effort.'
Now I see the globe before me. As the Lady places her foot on it, she says,
'I am placing My foot on the world. I will help them and lead them to their goal, but they must listen…'
Then I see everything suddenly disappear before my eyes."
To truly transform the world, prayer and action must go hand in hand. The Rosary, though seemingly simple, is a prayer of extraordinary power. In the messages, it is often compared to the "hail of stones" from the Book of Joshua—stones dropped from heaven on man's enemies, that is, the forces of darkness that attack the soul and destroy God's order.
When Joshua prayed to God to stop the sun and moon, the Lord answered his prayer and, moreover, sent a hail of stones upon his enemies, which did more harm to evil than the sword.
Joshua 10:11-13
10:11. While they were fleeing from Israel on the slope of Beth-horon, the LORD cast down huge stones from heaven on them, all the way to Azekah, and they perished. More of them died with the hailstones than with the sword of the Israelites.
10:12. On the day the LORD delivered the Amorites into the hand of the Israelites, Joshua said in the presence of the Israelites, " Sun, stand still over Gibeon, and moon , over the Valley of Aijalon!"
10:13. So the sun stood still, and the moon stood still, until the people had avenged themselves on their enemies. Is it not written in the Book of Righteousness: "The sun stood still in mid-heaven, and did not hasten to set for about a whole day?"
A similar thing happens in the spiritual dimension: everyone who prays the rosary, as it were, rains a "hail of stones" on their true enemy—the evil hidden in their hearts. The Lady of All Nations, in turn, calls for prayer to halt the impending threat, symbolically linked to ideologies whose signs have left a tragic mark on world history. In the message, we see the symbols of totalitarianism—the hammer, sickle, swastika, and stars—falling beneath the Cross, which in this vision becomes like a sword. It is worth adding that the swastika derives from the ancient symbol of the sun, and as we see in the image of the message, this sun has been "stopped."
However, for good to triumph, man must first return to Christ, who—like Joshua leading his people—is to lead humanity spiritually to overcome evil.
Hard work on oneself is necessary: battling one's own sin, spiritual laziness, and indifference. This path requires sacrifice, effort, and humility. Without personal conversion, there is no true renewal of the world. Christ teaches all this.
However, we are not orphaned in this struggle. The Lady of All Nations stands on humanity's side and symbolically crushes the serpent's head by setting foot on the ground. Her presence announces help in defeating evil, but God provides this help in close cooperation with humanity.
Therefore, we must listen to what the Lady of All Nations conveys in her messages—not only with our hearts, but with our whole lives. Only thus can evil be finally defeated and the world purified.