Message 8 of February 25, 1946
"I see a bright light and the Lady standing above. She points down, and I see Europe lying before me. The Lady shakes her head. I see at her feet what appear to be little angels, and as I look at them, they flap their wings in front of their faces. Then a great light appears around the Lady. The longer I look at the Earth, the darker it becomes. The Lady points this out to me. I look back at her, but with a stern expression, she points me to the Earth. I see there, in that darkness, the word TRUTH written in large letters. Suddenly, I see the little angels at her feet again. They flap their wings in front of their faces. The Lady says to me,
"You must warn them! TRUTH is lost!"
I say to myself, "How can I do this?" The Lady points down and says,
"Go and spread it!"
And she points to the world. I see many clergy and churches there, but dimly."
The entire message discussed here centers around Truth and its gradual fading. It is compared to Light, which is slowly fading in a world increasingly plunged into darkness. Darkness symbolizes evil, while light symbolizes good.
In the image of the message, we see the Lady of All Nations surrounded by a bright light, with small angels at her feet. This motif alludes to the image of God's procession, led by cherubim, known from the Old Testament. This procession appeared to prophets at particularly significant moments, when God desired to convey a crucial message to humanity.
Typically, it was admonishing—calling God's people, and indeed the entire world, to conversion, that is, to abandon the path of sin and return to the path leading to God, which corresponds to the content of the message.
In this context, Ida Peerdeman fulfills the role of a prophetess, while the Lady of All Nations appears as God's Mediatrix, arriving with an important message. Like the Old Testament prophets, Ida Peerdeman is called to convey God's message to humanity and to disseminate it among the faithful. Her experience is in keeping with the tradition of the Old Testament prophets, whose revelation of God was recorded in the Holy Scriptures for the memory of future generations.
Let us now turn to the first part of the message.
Before Ida Peerdeman, a Europe is revealed, plunged into darkness. What God conveyed to humanity through the prophets and His Son, and what was recorded in the Holy Scriptures for all generations, is gradually fading – the Light is fading. The revealed truth is no longer recognizable and present in people's consciousness – it is "lost."
In the image of the message, we see that when Ida Peerdeman turns her gaze to the earth, it is plunged into dense darkness. On its surface is the inscription "Truth," which, however, becomes increasingly difficult to read with each passing moment. It is a vivid and moving symbol of the disappearance of revealed Truth in human consciousness, lost in the chaos of contemporary ideologies, evil, and spiritual confusion.
The same fate befalls the Church and its priests—when Ida looks upon them, they too disappear into the darkness, almost completely consumed by the spiritual night. While the Church and its priests should be a light for people, their light is fading. This image clearly shows that the world is drifting away from the Word of God and from the values that constitute the foundation of Christianity: justice, love, and truth.
At the feet of the Lady of All Nations are small angels who, in a gesture of despair, cover their faces as they see the darkness enveloping the world. Their posture emphasizes the drama of the situation and the depth of the spiritual crisis.
The truth revealed by God—His Word—was recorded in Holy Scripture, and it is this Word that is the Light passed down to humanity from generation to generation. Christ has already revealed himself and—as he himself announced—will not appear again in the same form; his testimony remains the Gospel, through which we can come to know him. He is the key to understanding God. The Holy Scriptures contain the Truth meant to illuminate the path for all generations, yet—as the message reveals—it has been lost in the world, and people walk in darkness.
The Holy Scriptures largely speak of sin and its consequences, which in the modern world are sometimes downplayed or even denied—including within the Church. Therefore, when Ida Peerdeman looks at priests and churches, they appear dim and devoid of light. Instead of being a light to the world, the Church begins to resemble it, losing faith, truth, and love.
It is precisely this state of affairs that Ida Peerdeman must warn humanity against, simultaneously indicating that this situation is not irreversible. Her mission is consistent with the task of the Old Testament prophets, who called upon God's people and the entire world to repent and return to God. When the prophet Jonah called upon the inhabitants of Nineveh to repent, they repented and abandoned the path of sin.
"The Lady points to the world again and says,
'Try to see if you can find Him.'
I search and search, and I say to Her, 'I feel so tired and in terrible pain.' Suddenly I see a large, long cross descending from Her. It is as if Someone were dragging it. However, I do not see the Person's face, only the cross. The cross makes a long way down, towards the Earth, and suddenly I see Him standing in the middle of the world. I look at the Lady again and see a long line of people walking. It seems to me that they are pilgrims."
The Lady of All Nations asks Ida Peerdeman to look at the earth and try to find Jesus—the Living Light of God. However, despite her efforts, Ida sees nothing but darkness; she feels only fatigue and pain, manifestations of suffering.
After a moment, she notices the silhouette of a Person carrying the Cross to the earth, emerging from the Lady of All Nations. This is Christ, who—just as Mary once lived on earth in the flesh and came into the world from her flesh—now, while she is in Heaven, emerges from her from on high, descending to earth as a spiritual Person. He comes to bring the world back the lost Word of God: the Light capable of drawing humanity out of the darkness in which it once again finds itself. His Word is reminded and clarified through the Apparitions of Mary that have taken place throughout the world, and it is to these places that the pilgrimages of the faithful, whose presence we can perceive in the image of the message, are directed.
We see, therefore, that the dogma of the Assumption of the Blessed Virgin Mary, solemnly proclaimed on November 1, 1950, by Pope Pius XII, serves as a formal confirmation of a reality that has already occurred and points to the fulfillment of Christ's prophecies concerning His second coming to the world. Since Christ came to earth through Mary, this return is also to be accomplished through her, which is a key element of the message under discussion.
A crucial motif, without which an explanation of the message under discussion would be essentially impossible, is the prophecy of Isaiah, which will be discussed in greater detail in the analysis of the final fragment of the message. The prophecy foretells that God himself will place a peg in a certain place on which he will hang the temple vessels and all the glory of his house—his Son. At the same time, Christ is the sacrifice suspended on the "peg," which is the Cross, taking upon himself human curses if man allows Him to be healed of sin.
In the image of the message, we see that Christ, emerging once again from the Lady of All Nations, carries the Cross and places it in the center of the world. While Isaiah's prophecy was initially fulfilled in a local way—when the "stake" was driven into Golgotha—now the stake, which is the Cross, is placed at the center of the world. This happens because the Lady of All Nations, who was once Mary, appears as the Mother of All Nations.
Christ is the final bloody sacrifice—the one the Father desired—taking upon Himself human curses, provided that people listen to His words and act on them. It is He who is to lead humanity out of darkness into the light, which can only be accomplished by accepting His teachings.
Ida Peerdeman feels pain and weariness because she cannot find Christ in the world. The world has turned away from Him, and the curses, of which pain and weariness are one expression, are about to fall again upon humanity immersed in darkness, as the penultimate fragment of the message speaks of. The purification of the world has not yet been fully accomplished.
The presence of pain in the world becomes a sign of the absence of light, and at the same time, the absence of a Physician—the One who alone can bring true healing. This truth is confirmed by a passage from the Book of Exodus:
Ex 15:26 And he said, "If you will carefully obey the voice of the LORD your God, and do what is right in his sight, and obey his commandments, and keep all his statutes, I will not strike you with any of these plagues that I have brought upon Egypt; for I am the LORD, who heals you ."
A significant element of this vision is the pilgrimages toward the Cross. This image clearly alludes to the Marian apparitions of recent centuries. Wherever Our Lady appeared—in Lourdes, Fatima, La Salette, and elsewhere—throngs of pilgrims seeking God also flocked there.
However, this re-introduction of Jesus to the world does not go unchallenged. The spirit of this world, hostile to the Holy Trinity, makes numerous attempts to discredit the apparitions. What is particularly disturbing is that this criticism does not come exclusively from outside the Church; it also originates within it. Attitudes of disregard and rejection of Our Lady's messages are emerging, considered irrelevant, exaggerated, and even harmful.
Ida's vision also refers to this reality, in which the Church and its priests become blurred, blurred, and plunged into darkness. This image highlights the profound spiritual crisis that has affected the community of believers.
The Lady of All Nations calls for a return to Jesus, who, through Our Lady's apparitions, desires to once again knock on the door of human hearts.
"The Lady says to me,
'Look!'"—and draws an arc above the world and seems to write something in it. I read aloud the word "Truth." It's written in the center. Then the Lady writes on the left side and I read: "Faith." Then on the right side and I read: "Love." The Lady points to it and says,
"Go and spread it!"
Then she points to the arc again and says,
"It must return again. It seems to be there, but in reality it is not."
And the Lady looks very sadly."
The above image alludes to the time of Noah and the covenant God made with humanity after the flood. As we read in the Book of Genesis, the sign of this covenant was an arc in the sky—a rainbow—reminding us that God would no longer destroy the earth with a catastrophic flood once he saw this sign while looking down on the earth from the clouds.
During the time of Moses, another covenant was established, recorded in the Book of the Law of Moses. It precisely defined what man could receive for keeping God's commandments and what he would receive for breaking them. The blessings contained in the Book are intended for the righteous and upright, while curses fall on those who persist in sin. The structure of this covenant echoes the Book of Genesis: when Adam and Eve obeyed God's commandment, the earth and everything in it were welcoming to them; when they broke it, the earth became cursed for them.
These events seem to be reflected in the contemporary world, where the effects of human sin and evil manifest themselves in everyday life through decline, catastrophes, and wars—from which the Holy Spirit is meant to protect us.
In the message under discussion, an arc appears, inscribed with the words: Faith, Truth, and Love. This is an extremely telling message, indicating that if God sees these three values in people's hearts, the world will be spared. It is worth noting that in previous messages, a similar arc appeared, but containing the words: Justice, Truth, and Love of neighbor. A comparison of the two arcs reveals a certain change—the word "Justice" has been replaced by the word "Faith." This is no coincidence, but indicates a deep connection between these two values.
The Holy Scripture speaks directly of righteousness stemming from faith. In the Old Testament, we read: "Behold, he who has an evil spirit will perish, but the righteous will live by his faith" (Hab 2:4), while St. In his Letter to the Romans, Paul repeats: "Justified by faith, we have peace with God through our Lord Jesus Christ" (Rom 5:1).
Faith in Christ, by which a person can be justified, is not limited to an act of recognition. True faith is expressed in following Christ—in listening to and accepting His teachings (cf. Ex 15:26). Only a person who adheres to Christ's commands, fully believing that they can be healed by Him, can be healed. One cannot believe in a doctor and at the same time refuse treatment—then the spiritual disease, that is, sin, remains unhealed.
Humans are not born in a vacuum—everyone comes into this world with specific circumstances. Some grow up in families based on faith, love, and a solid moral foundation, while others grow up in environments marked by violence, neglect, or a lack of spiritual role models. The latter are often shaped by difficult emotions and entrenched behavioral patterns, which they struggle with throughout their lives, because they grew up in a world where Christian values were absent or rejected.
Therefore, God—as just and merciful—opens the path of salvation for humanity by giving it His Son, who is to reverse these unfavorable consequences. Christ himself says that he came not for the righteous, but for sinners. Man is not redeemed by the act of faith alone; faith provides the impulse—the grace necessary for life transformation. It becomes the beginning of a path that enables change of behavior, moral development, and a living relationship with God.
Such an impulse, building faith in us, comes from the apparitions of Our Lady and various private spiritual experiences that reveal God's mercy and justice, adapted to individual history and destiny.
Through the symbolism of the arch, the Lady of All Nations shows that the world can avoid catastrophe if people return to the values that constitute the core of Christian life: Truth, Faith, and Love. As long as these three pillars exist in human hearts—even if only among a minority—there is hope.
This message is not just a warning, but above all a call to conversion: to return to God's light, to Jesus, before the spiritual darkness becomes irreversible.
"Then I have to say, 'Disaster after disaster, natural disasters.' Then I see the words 'Famine' and 'Political Chaos.' The Lady says,
'This isn't just about your country, it's about the whole world.'
Then I feel terrible pain and say, 'This is a time of oppression and pain that will come upon the world.' Then I see the word 'Hopeless.'
Suddenly, light comes around me, and I see the Lady, as if descending. She points to these three words: 'Truth,' 'Faith,' and 'Love.' She smiles and says to me,
'But there will be much to learn.'
Values such as Faith, Truth, and Love are disappearing from people's hearts. In the message of the Lady of All Nations, they are inscribed within an arch—a symbol of the covenant with God. When these values cease to be visible in the world, the covenant is broken, and the specter of catastrophes hangs over the world, about which Ida Peerdeman must now speak.
After a moment, however, a bright light shines around Ida, and the Lady of All Nations appears, reminding us of these values, adding that people must learn them. When a child is born, it does not come into the world filled with knowledge and wisdom—it must first learn all of these things. The same is true with Faith, Truth, and Love. Every person must internalize these values.
The Lady of All Nations thus appears as the one who is to teach people the faith from which justice, righteousness, and love flow. It is Mary's apparitions, which have taken place throughout the world, that are meant to be the impulse that unleashes the faith in people from which these values flow.
The Mother of God reaches out to us and represents God's mercy given to humanity, thus contributing to the redemption of humanity.
If we return to the symbolism of the construction of the temple of the Lady of All Nations, which alludes to Mount Ebal and Mount Gerizim, we notice that the altar of the Lady is located on the left—in a place corresponding to the Mount of Beatitudes, or Gerizim. Thus, the inscription on the left side of the arch—Faith or Justice—perfectly fits the role of the Mother of God in the work of salvation. Let us recall that the blessing of Mount Gerizim is granted to those who have believed in God and persevered in His commandments.
All of the apparitions of the Mother of God, which lead to an increase in faith in people's hearts, contribute to the abandonment of sin precisely through faith. In this light, the title by which the Lady of All Nations wishes to designate herself—Co-redemptrix—becomes more understandable. For since, through her apparitions, she contributes to the growth of faith through which people convert, then—along with her Son—she fulfills a special role in the work of co-redemption.
"The Lady suddenly points to my right. I see someone sitting there, with a long white beard. He is dressed in a long robe and sits with two raised and folded fingers. A thick book lies under his elbow and a large key lies in front of him.
The image disappears and the Lady says again,
"Look!"
Now she allows me to see something else. It is a large stone on which a lamb lies. I hear a voice saying,
"Ecce Homo!"
Suddenly the Lady disappears and the light disappears as well."
The older man with a long white beard is St. Peter. It was to him, as we read in the Gospel according to St. Matthew, that God revealed the true nature of Christ—the Messiah who would save man from death by turning his heart to God and His commandments.
Matthew 16:15-20
16:15 Jesus asked them, "Who do you say that I am?"
16:16 Simon Peter answered, "You are the Christ, the Son of the living God."
16:17 Jesus said to him, "Blessed are you, Simon son of Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven.
16:18 And I say to you, you are Peter, and on this rock I will build my church , and the gates of hell will not prevail against it.
16:19 And I will give you the keys of the kingdom of heaven ; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven."
16:20 Then he strictly ordered his disciples not to tell anyone that he was the Messiah.
This motif alludes to the Book of Genesis, in which Adam and Eve, by breaking God's commandment, turned away from God and consequently became mortal. Disobedience to God meant breaking their relationship with Him and departing from the only sure foundation, which was His Word. Christ's mission is to reverse this process. This is to be accomplished through His Church, which—as He announces to Peter—is to be built upon Him as upon a rock, a sure and lasting foundation. In iconography, St. Peter is almost always depicted with the Holy Scriptures, which he meditates on and uses. This indicates that the true rock is not the person himself, but the Word of God, which Peter received, preserved, and proclaimed.
The rock is therefore the Word of God, and anyone who bases their life on it will be like a man who built a house on a rock—stable and resistant to all adversities. This announcement is directly in line with Christ's words recorded in the Gospel of Matthew:
Mt 7:24–25
7:24 Therefore everyone who hears these words of mine and puts them into practice is like a wise man who built his house on the rock .
7:25 The rain descended, the floods came, and the winds blew and beat against that house. Yet it did not fall, because it had been founded on the rock .
However, it could be objected that Jesus foretold Peter's denial—his rejection of the Living Word of God—which could undermine the image of Peter as a sure foundation. This contradiction, however, is not alien to Sacred Scripture; on the contrary, it finds its explanation in the Book of Isaiah. We will return to this aspect later in this discussion, as it is essential for a full understanding of the message of the Lady of All Nations under discussion.
In this way, the Church, built on faith and obedience to the Word of God, appears as a community based on a solid foundation, capable of withstanding all adversities. Death does not threaten those who build their lives on this foundation. If Adam and Eve had based their lives on the Word of God, they would not have become mortal.
Peter is not given authority over the Word of God; his task is to ensure its faithful observance, so that—as Christ says—"not an iota or a comma is lost." Changing or losing even the smallest part of the Word would mean that evil begins to undermine good. One can imagine a situation in which the Word of God, called to be a light for people, becomes contaminated by evil and, instead of leading them to God, begins to turn them away from Him. Therefore, vigilance over the Word of God is fundamental.
While Christ—the Living Word of God—prays in the Garden of Olives, Peter and the other disciples fall asleep. Jesus admonishes them, calling them to vigilance. These words clearly outline the mission entrusted to Peter: he is to watch over, guard, and preserve the Word of God, of which Christ himself is the living emanation. However, this is not St. Peter's only role. He is also to ensure that the Word of God is faithfully transmitted and explained to people, so that the Kingdom of God—understood as righteousness, justice, and love—can be realized among them.
It is worth adding that in the messages of the Lady of All Nations, truth and righteousness, inscribed in the arc, which is the sign of the covenant with God, appear alternately, but they signify one and the same thing: goodness. In this light, a fuller meaning emerges from the words of Christ, who says of himself that he is the truth, the way, and the life.
Christ is the Truth because he reveals God's goodness; he is the Way because he leads man to this goodness; and he is the Life because this goodness restores man to eternal life.
It is in the Church, which constitutes His Mystical Body, that the purification of the human heart from evil and its transformation toward goodness should take place. Only in this way does the Church of Christ become the path leading to eternal life. If in daily life we are bound by sin, we have the opportunity to cleanse ourselves of it by listening to Christ's teachings and putting them into practice. Only when we actively participate in the transformation of our own hearts can our sins be forgiven, as confirmed by the Gospel.
The motif of building Christ's Church on a rock alludes to the Book of Isaiah, which describes the royal court in Jerusalem, governed by the ruler Shebna. However, Shebna falls into God's disfavor because he fails to properly care for the community, using his office for his own glory and trusting more in his position and wealth than in God, from whom he truly received all this.
In response, God, speaking through the prophet Isaiah, announces his removal from office. In Shebna's place, a servant of God is appointed—Eliakim, faithful to the Word of God. It is on him that God intends to found His Temple, just as Christ founded His Church on St. Peter.
Is 22:15-25
22:15 Thus says the Lord, the God of hosts: Go, go in to this minister, to Shebna, the steward of the palace ,
22:16 who hews out a tomb on high and carves out a chamber for himself in the rock: "What do you have here, and who do you have here, that you have hewn out a tomb for yourself?"
22:17 Behold, the Lord will throw you down with a mighty swing, O man, and will catch you with one grasp,
22:18 and roll you like a ball, [throwing] you over a wide land. There you shall die, and there the chariots of which you have boasted shall go, O scum of your master's house!
22:19 When I bring you down from your office and drive you from your place,
22:20 on that very day I will call my servant Eliakim son of Hilkiah.
22:21 I will clothe him with your robe, and gird him with your sash, and put your government in his hand; he shall be a father to the inhabitants of Jerusalem and to the house of Judah.
22:22 I will put the key of the house of David on his shoulder; when he opens, no one shall shut, when he shuts, no one shall open.
22:23 I will drive him like a peg into a sure place ; and he shall be a throne of honor for his father's house.
22:24 On him shall hang all the glory of his father's house, the shoots and the offspring, all the small vessels, from the bowls to all the pitchers.
22:25 In that day, says the LORD of hosts, a peg driven into a sure place shall not stand, but shall break and fall, and every burden that was upon it shall be shattered. For the LORD has spoken.
As we read in the Book of Isaiah, Eliakim is compared to a peg that God has planted in a secure and lasting place. It is to become the throne of God's glory; upon it the temple objects are to be hung, and therefore it is upon it that God desires to found His Temple.
The very etymology of the name Eliakim—"established" or "erected by God"—emphasizes his special calling and the stability that comes directly from God. In this way, Eliakim becomes the living Temple of God, an echo of Christ's teaching, which states that man is to be the Temple of God on earth.
However, the prophet Isaiah foretells even this peg's downfall. The peg, planted in a secure place, will fall, and everything hung on it will shatter to the ground. This prophecy is metaphorical and refers to the fate of God's Temple, built on foundations that seemed faithful and reliable but ultimately failed.
This foundation was the Israelites – the people of God, to whom God entrusted His Word and on whose land the Temple of God was built. When they turned away from God and betrayed Him, the foundation proved unfaithful and unstable, and the Temple collapsed.
A similar motif is found in the Gospel. Christ announces to St. Peter that he will build his Church on it – on firm and solid foundation, Cephas, or rock. At the same time, as in Isaiah's prophecy, he predicts a moment of division: Peter will deny his Master. Jesus indicates that this will happen before the rooster crows three times.
It is worth noting that the rooster – a symbol of Peter's denial – appears on the roofs of many Protestant churches, including Anglicans. This motif fits into the narrative of the messages of the Lady of All Nations, which emphasize that other denominations, including Protestants, have gained undue influence over the See of Peter, established by Christ as the holder of authority and keys to the House of the Lord. It should be noted that the teachings of some other denominations are usually closer to the values and logic of this world than to the Word of God. Therefore, when the Pope relinquishes the authority established by Christ—that is, the keys and responsibility for the Church entrusted to him—he in a sense denies God Himself, instead of being a faithful guardian of His Word and Will.
In the image of the message of the Lady of All Nations, we see St. Peter sitting on a throne. This image, however, raises serious doubts. It is not St. Peter who is to sit on the throne, but rather he himself is to become the throne of God's Glory (Is 22:23)—the bearer and servant of God's authority, not its possessor. This is confirmed by another image, in which we see the Lamb of God—Christ—resting on a stone. This stone, called Cephas, clearly points to St. Peter. It is Christ who rests on a rock, not the rock on Christ.
St. Peter was appointed by Christ to govern His Church, just as Eliakim was appointed ruler of the house of David. However, neither of them is lord of the Kingdom of Heaven. Both remain stewards and servants of God, and their office does not entitle them to occupy the place that belongs solely to God.
St. Peter's attitude—in the presented image—is rather reminiscent of that of Shebna, whom God removed from office because he failed to care for the good of the community. Shebna lived in luxury, carved out a high tomb for himself, and instead of serving the people, made himself their lord. In this way, an office that was meant to be a service became a tool of self-glorification and power.
In the image of the message, we see St. Peter with two raised fingers, joined together, and a book resting under his elbow. This book symbolizes the Holy Scriptures. In the next image, we see the Lamb of God—Christ—lying on a stone and hear the words: "Ecce Homo," meaning "Behold the man."
Recall that the gesture of the raised two fingers signifies a confession of Christ's dual nature—Divine and human. St. Peter, therefore, seems to be confessing the truth about Christ's nature with his body. At the same time, however, in the spiritual realm, the words "behold the man" are uttered, which in this symbolic interpretation indicates a wavering of faith and a denial of Christ's divinity. This attitude is reminiscent of the behavior of the Pharisees, who outwardly displayed piety but inwardly thought and believed differently.
Christ foretold that Peter would deny Him. In the symbolic image, denial signifies the cracking and crumbling of the foundations on which the Church was built, and a foreshadowing of its coming fall.
Analyzing the messages of the Lady of All Nations, we see that they are united by a single coherent narrative, from which emerges a picture of the Church increasingly influenced by other denominations—such as Anglicanism, Lutheranism, and various external organizations and ideologies—affecting both the Pope and the entire community of the faithful.
In the face of attacks on the Church, understood as the Body of Christ, there appears a tendency to make ever greater concessions. Sacred Scripture is beginning to be relativized, as depicted in the earlier messages of the Lady of All Nations through the image of the Pope turning the Bible in all directions. Yet the Word of God is the foundation of the Church.
The Pope, who should be the guardian of this foundation, in the face of the Church's crisis—like St. Peter once did—deny the Living Word, Christ. Just as Szebna lacked trust and faith in God, the Pope relies more on his own abilities, instead of trusting and relying solely on God.
It is also noteworthy that the Sacred Scriptures under the Pope's elbow are closed. This image symbolizes the cessation of the search for God and the decline of evangelization—the extinguishing of the light of truth and the silence of the Word of God, which ceases to be proclaimed with power and fidelity.
In the next message, we will see the shattered Cross, which is transformed into the figure of Christ. This image further alludes to Isaiah's prophecy about the peg falling from its secure base and shattering along with everything attached to it. The symbolism of the broken peg has a profound spiritual meaning.
What caused Shebna, over time, to cease to properly care for the community of Jerusalem and Judah? The prophet Isaiah clearly indicates: wealth. Gifts and goods became a source of pride for him. God reproaches him for his luxury and the army on which he relied – the countless chariots of which he boasted – forgetting God, the Creator of heaven and earth, from whom all things originated.
An office that was supposed to be a service became a tool for self-glorification.
A similar mechanism can be seen in the case of St. Peter, or more precisely, of some of his successors, who began to rely on wealth and power instead of God. Excessive concern for preserving privileges and material goods breeds fear of losing them. This fear leads to compromises and, consequently, to the denial of Christ. The message of the Lady of All Nations reveals this very process, which already had its prototype in the times of the prophet Isaiah.
One could say that history is coming full circle. This does not mean, however, that the comparison of these events must be fulfilled with certainty. Rather, it serves as a warning—a warning of what can happen if the Church loses its foundation in the Word of God.
For the Church to remain in a "sure place," it must cease focusing on the riches of this world, which become an unnecessary burden, burdening its foundations and leading to its downfall. Instead, it should turn to the community of the faithful and to service, carried out in the spirit demonstrated by Christ himself—in humility, poverty, and complete trust in God.
It is worth recalling here the words "Ecce Homo," meaning "behold the man." They were spoken by Pilate, who did not recognize Christ's divine nature and ultimately condemned Him to crucifixion, yielding to the pressure of those who demanded His death. These words have become a symbol of the rejection of God incarnate, of reducing Christ to a mere human dimension and depriving Him of His divine dignity.
We also see today that many people, in a similar way, desire to remove Christ from the public square. This attitude is reminiscent of the Pharisees and scribes, who refused to accept the truth and sought to destroy Him. A person who refuses to face the reality of sin and refuses to acknowledge his guilt becomes hostile toward anyone who points out the truth.
From this perspective, the Pope's attitude—instead of unequivocally siding with Christ and watching over His presence—seems to be a listening ear to the voices of those who oppose Him. Symbolically, this recalls the attitude of Pilate, who, instead of defending the Innocent One, issued a verdict consistent with the crowd's expectations.
The messages of the Lady of All Nations show that the world is once again rejecting the Cross. This Cross is shattered to the ground, breaking off from its unstable and loose foundation, but this is not the end of the story. It is to be brought back to humanity for their salvation. The next message returns to this motif, in which the Cross—though rejected—is to once again stand at the center of the world as a sign of truth.
Isaiah's prophecy is multi-layered and, at its deepest, refers to the central event of the Gospel – Christ's death on the Cross. The prophet announces that God will set a stake in a secure and reliable place, and on it will hang all the glory of God's House. At the same time, he foretells the day when this stake will fail: it will be broken, and everything hung on it will fall to the ground and perish.
In light of the Gospel, this image takes on a new, deeper meaning. Christ – God incarnate – carries the Cross during his Passion, which can be read as the fulfillment of the symbol of the stake from Isaiah's prophecy. The Cross is set by God in a firm and secure place, atop Golgotha. On it hangs all the glory of God – the Son of God himself, whose Body is the Temple of God.
At the moment of Christ's death, the prophet's prophecy is fulfilled: the stake (the Cross) is cut off, and what was hung on it falls to the ground. What appears to human eyes as a defeat and fall becomes simultaneously the fulfillment of Isaiah's prophecy, which is the Word of God.
Here we reach the culminating moment of the entire message of the Lady of All Nations, whose fundamental theme is the answer to the question: what is "Truth?" When Christ appears before Pilate, a conversation takes place between him and Jesus on this very topic:
John 18:37-38
18:37 Pilate therefore said to Him, "So You are a king?" Jesus answered, "Yes, I am a king. For this I was born, and for this I came into the world, to testify to the truth. Everyone who is of the truth listens to My voice."
18:38 Pilate said to Him, "What is truth?"
We see that Christ says that he came into the world to bear witness to the truth. It is important to emphasize that this witness is inscribed in his entire life, in his every word and deed, and also in his entire Body. Here we consider only one specific aspect of this witness. In the context of Isaiah's prophecy, truth is therefore the Word of God, announced by the prophet, which was fully fulfilled in the Person of Christ. God brought to Golgotha the "peg" on which the Temple of God on earth was suspended. This peg was cut off, and with it Christ fell to the earth and died bodily.
Each of the images in the message under discussion speaks of truth and presents it from a different perspective. Truth, therefore, is the Spirit of God Himself, who is simultaneously Word, Light, and Good, and who revealed Himself in the Person of Christ.
Let us summarize in a few sentences the message flowing from the image of the Message. It alludes to the biblical covenant made with God at the foot of Mount Gerizim and Mount Ebal. On the left side of the painting, we see the figure of the Lady of All Nations, symbolically referring to Mount Gerizim. On the right, in the place corresponding to Mount Ebal, St. Peter appears first, followed by Christ reclining on a stone.
Recall that, according to God's command, the altar on Mount Ebal was to be built of unhewn stones, on which the Words of the Law, previously given to Moses on the Tablets of Stone, were to be inscribed.
This motif recurs in the image of the Message: Christ lies on a stone unworked by human hands, alluding to God's altar on Mount Ebal. This stone represents the Tablets of the Ten Commandments, on which God wrote His Law with His own finger. The Tablets of the Commandments were not shaped by man, but by God Himself—just as Christ is the living reflection of this stone, in whose "members" the Father inscribed His Law. Anyone who desires to enter the Kingdom of Heaven must imitate Christ—becoming a living reflection of the Word of God, in which the Law is contained.
However, there is a difference between stone and the Body of Christ. The stone is cold, while the Body of Christ is warm. This is about obeying the law, which cannot be cold, but warm, filled with love for one's neighbor.
Christ taught the Law of God, and it must be the foundation of the Church, but it cannot be cold, but filled with warmth—love for one's neighbor.
Peter carried the Law of God engraved within him, but he did not always understand that it could not be placed above the good of man. This is evident in Jesus' conversation with Peter, when Christ asks three times, "Do you love me?" and Peter only replies, "Lord, you know that I love you." This reveals the lack of fullness of love that Peter should direct toward his neighbor, who in this case is Christ. We see, therefore, that Peter was "cold" like a stone.
This image, in a broader sense, illustrates the mission of the See of Peter: to uphold the Law, but at the same time to lead the Church along the path of love for one's neighbor, just as Christ did.
The Word of God remains unchanged, for it is the spirit of the world that needs purification, not the Spirit of God.
Christ foretold to Peter a schism—a denial of the Living Word, which can be symbolically represented as the cracking of the stone. Here, a reference to Isaiah's prophecy appears. As the stone cracks, the cross implanted by God in this foundation (a foreshadowing of Jesus' words about building the Temple on Peter) slips out and, along with everything suspended from it, falls to the ground.
When Peter utters the words "Behold the Man," addressed to Jesus, the light suddenly goes out, and with it the sacrifice of His Body disappears. In the message, we see that the Church and its priests disappear into darkness because, because of their sin, they lose the Light of Christ and God.
If the altar built on the stone on the mountain, symbolizing the Temple of God, lacks a sacrifice, then—according to the covenant recorded in the Book of Mosaic Law—curses fall upon humanity.
We see, therefore, that when the Sacrifice of the Lamb of God, rejected by the world, is missing from the altar, there is no one to lead people to purification, because the world has lost its light. As a consequence, humanity experiences a curse—the result of the sinful spirit of this world.