Message 9 of March 29, 1946
"I see the Lady again. She holds the Child on her shoulder. His head is surrounded by a halo and radiates in all directions. It is as if the Lady were descending, and now I see Her standing on the globe. This globe is constantly rotating beneath Her. The Lady looks at me and says,
'Follow me .
So I follow Her, and it is as if we were walking above the globe. The Lady turns to me and says,
'HIM'—and points to the Child—'I want to bring Him back to the world .
But when she says this, she shakes her head. I look at the Child and see the Child transform into a Cross. Suddenly, the Cross falls to the ground in front of me and shatters into pieces. I look at the world and see it plunged into complete darkness. Then I hear the Lady calling,
'Bring Him back to the world!' And
she points to the broken Cross.
The above Message of the Lady of All Nations is a continuation of the earlier message, creating a coherent and unified whole. The Lady of All Nations is depicted with the Child Christ resting in her arms and radiating light. He is likened to the sun, around which the earth revolves, alluding to the heliocentric model of the solar system. It is significant that when the Lady of All Nations descends to earth with the Child Jesus, the earth continually rotates beneath her feet.
It is worth recalling that for a long time, it was believed that other celestial bodies revolved around the earth. It was not until Nicolaus Copernicus, a Polish astronomer, that he demonstrated the existence of a different model, according to which the earth—together with the other planets—orbits the sun. In the context of the Message, this symbolism takes on particular significance: if the earth did not revolve around the sun, our entire planet would be plunged into darkness. Christ is depicted here as the Light who illuminates people's path to God; where He is absent, humanity is plunged into spiritual darkness.
The Lady of All Nations clearly indicates that Christ—the Light of the world—has been rejected by humanity, and that she desires to bring Him back to the world, and especially to our generation, which has uniquely denied Him. It is crucial that Christ endures as Light for every generation, which is accomplished, among other things, through Sacred Scripture. Therefore, it is so important that it be preserved unchanged and faithfully transmitted to successive generations throughout the world.
Saint Peter was appointed guardian of the Living Word—called to watch over it, to ensure that no earthly power could influence it. However, the messages of the Lady of All Nations seem to suggest a different phenomenon. The figure of the Pope from earlier messages, turning Sacred Scripture in all directions, symbolically represents an attempt to adapt the Word of God to the spirit of this world. This is an expression of pressure from groups hostile to Christ, seeking to weaken his unchanging message.
The Lady of All Nations clearly indicates that the world has lost its gaze on Christ. More and more people are turning away from Him, abandoning the source of light and life.
The Catholic Church, founded by Christ himself and called to be his visible presence on earth, still exists. However, as the message reveals, for various reasons it does not fully fulfill its missionary role of proclaiming the Good News and leading souls to salvation.
With hindsight, we see that what the Lady of All Nations warned against during the apparitions has dramatically deepened. A spiritual indifference has emerged, which has also permeated the Church itself. Many priests—instead of being a sign of opposition to the spirit of this world—choose silence or compromise, driven by a desire for peace and comfort.
The Church, which should be the "salt of the earth" and "light of the world" (cf. Mt 5:13-14), increasingly, instead of transforming the world with the power of the Gospel, succumbs to its influence. In this way, it loses its identity, becoming like the world in both its spiritual and physical dimensions.
The messages of the Lady of All Nations are not merely a warning; they are also a call to awaken. They remind us that only by returning to Christ and remaining faithful to His teachings can the Church once again become a light in the darkness and the path leading to salvation.
According to the message of the Lady of All Nations, Ida Peerdeman's task is to replant the Cross in the world—to undertake the mission that, in its essence, the Church of Christ should fulfill.
In the vision, the Cross falls to the ground and shatters, and with this event, the world is plunged into darkness. This image alludes to the prophecy of Isaiah, recalled in the previous Message, in which God announces that he will place a stake—the symbol of the Cross—in a secure and lasting place. On it will hang the keys of the House of David and all the temple vessels. However, the day will come when the stake will slip, fall to the ground, and shatter. The ground in which the stake is planted is therefore crucial. If the rock in which it is embedded cracks, the stake will slip and fall to the ground.
In the image of the message, we see a broken Cross lying on the ground, suggesting its displacement from the foundation that was Cephas—the "rock" referring to St. Peter. Since the Cross, identified with Jesus himself, has been rejected and displaced from this foundation, the Lady of All Nations desires to bring Him back to the world—to our generation, which is increasingly moving away from God and sinking into spiritual darkness.
People of today no longer want to carry their crosses; they do not want to imitate Christ in His obedience to the Father's Will. Meanwhile, the Cross symbolizes resistance to sin and a willingness to submit to God's guidance. When a person gives up carrying their own cross, they also give up the spiritual struggle—they become defenseless against temptations and the forces of darkness. Then darkness envelops not only the individual but the entire world.
That is why the mission entrusted to Ida Peerdeman is so crucial. It is a reminder that the world needs to return to the Cross—to resistance to sin and to authentically follow Jesus. Only in this way is it possible to emerge from spiritual darkness and restore the light to its full splendor.
"Suddenly I see the Cross, whole again, placed in the center of the world. Around it stand all sorts of people, but with their heads turned away. Suddenly I feel very tired and I tell the Lady about it, but she smiles at me.
Then I suddenly see her sitting in an armchair. She is holding the Child on her lap again. This Child radiates in all directions. The Lady says:
'First return to HIM, and only then will True Peace come .
" The Lady emphasizes the word "True." Then words written in the shape of an arc appear around the Lady. I have to read them aloud: "Truth." "Again?" I ask, looking at the Lady. She nods. It is written in the center. Then I read on the left: "Justice," and on the right: "Love of neighbor."
The Cross is once again placed squarely in the center of the world, yet people avert their gaze from it. In Ida Peerdeman's vision, this moment carries profound spiritual significance. The rejection of the Cross symbolizes humanity's departure from the path of Christ—from His teachings and from the personal effort each of us makes in the fight against sin.
In this image, Ida experiences great weariness. This is a spiritual experience, revealing how difficult and demanding the path to holiness is. People do not want to follow Christ because it is neither an easy nor pleasant path.
The symbolic effort emphasizes that carrying one's own cross, and thus living according to the Gospel, requires effort, perseverance, and inner strength. It is the daily struggle against sin that causes the human soul to grow and become stronger in faith.
Only when a person takes up this effort and does not shy away from confronting their own weakness does true peace become possible—both in their hearts and in the world. Christ is the One who guides people in this struggle: it is He who gives strength, shows the way, and reminds us that without the Cross there is no resurrection.
In the image of the Message, we see the Lady of All Nations seated on a throne and holding the Infant Jesus in her arms. This depiction is deeply consistent with the message of all the messages. Since the rock cracked, and the Cross—represented as Christ Himself—slipped out of its former ground and shattered to the ground, the new "ground" in which He rests becomes the Lady of All Nations, embracing Jesus with her arms.
This symbolism directly alludes to the image of the Tree of Life and its Fruit, Mary and Jesus. When we look at the Image of the Lady of All Nations, painted according to Ida Peerdeman's vision, we see that the Cross is embedded within Her—imbedded in Her, as it were, thanks to which it remains upright and unwavering.
In one of the subsequent Messages, the Lady of All Nations is depicted as mist, which, dissipating, reveals the Cross permeated by Her, as if pierced by it. Note that the Cross in this image resembles a sword. Referring to Simeon's prophecy (Luke 2:35), we can discern its deeper meaning: the ground in which the Cross is "fixed" is the Lady of All Nations, who was once Mary. Simeon's prophecy says that her soul will be pierced by a sword; different translations sometimes refer to the heart, sometimes to the soul, but the meaning remains the same.
This image thus fulfills the prophecy of Simeon and Isaiah: the Cross becomes a "sword," while Mary becomes the ground in which God places it.
Lk 2:33-35
2:33 And his father and mother marveled at what was said about him.
2:34 And Simeon blessed them and said to Mary his mother , "Behold, this child is destined for the fall and the rising of many in Israel, and for a sign that will be spoken against.
2:35 And a sword will pierce your own soul , that the thoughts of many hearts may be revealed."
Let us note that Protestants do not recognize Mary in God's plan of salvation. In this context, the intentions of their hearts are revealed when God places the Cross in her as a sure and reliable foundation. We can be certain that those who attempt to attack Mary actually desire to overthrow Christ.
It is thanks to her that the Cross is once again at the center of the world; it is also thanks to her revelations, which have resounded throughout the world, that people make pilgrimages to the Cross. Mary's beauty and the radiance of her light lead people to Christ. She is like gravity, thanks to which the heavenly bodies can revolve around the sun. The Lady of All Nations leads people to Christ, who heals humanity from sin.
Together, they constitute the center of the spiritual order around which human life should center—just as, thanks to gravity, the earth revolves around the sun and thanks to the sun, it has life. In the image of the Message, however, we see that people stand around the Cross, which has been replanted on the earth, but they do not direct their gaze toward it.
The comparison of Christ to the sun is purely symbolic. The physical sun cannot be gazed at, for this would damage human vision. Christ, however, is not material light, but spiritual—a light that does not harm but heals. This light is His Words and teachings.
The Tree of Life, with its Fruit, once again stands at the center of the world—as it was in the beginning, before Adam and Eve disobeyed God's commandment. We see, therefore, that just as the old Adam and Eve were once disciples, today, renewed, they become teachers, passing on God's teaching from generation to generation.
Every person today can "taste" this Fruit: listen to His teachings, put them into practice, and imitate them in their daily lives. We see, therefore, that just as without the sun there would be no life on our planet, so without the Tree of Life and tasting His Fruit, there would be no eternal life.
The entire teaching of Christ encompasses justice, truth, and love of neighbor—values that are reflected in the sign of the bow, the symbol of the covenant between God and humanity. The Lady of All Nations presents this sign once again to Ida Peerdeman, reminding us of its enduring significance. These three values constitute the pillars on which every person's life should be based. They are inscribed in the arch for no coincidence: after the Flood, when only Noah's family remained on earth, God saw in them justice, truth, and love—traits he desires to see in all humanity.
The message clearly demonstrates that without the Cross—without the struggle against sin and without a willingness to sacrifice—these values remain unattainable.
"After reading this, I see at Her feet a stone lion with a halo of transparent light around its head. Behind the chair I see towers and churches appear, and I see bishops. "Not of our Church," I say. Inwardly I understand: "This is the Church of England." As I look at it, a cross in the shape of the letter X passes through it. And I see the Lady smiling. Suddenly the Child on Her lap grows larger. He now stands erect and holds the Chalice in his hand.
Then, in addition to all this, a ladder appears, and it seems to me as if I were climbing it. Having reached the top, I suddenly see before me a large sign: an X permeated with the letter P. The Lady says:
"Religion will enter into a fierce struggle, and efforts will be made to trample it underfoot. This will be so subtle that almost no one will notice. But I warn you!" She
looks very seriously and points to the Chalice. I hear her say,
"Christus Regnum!"
And then I see Jerusalem lying before me. I understand this internally. A battle is raging there. Then, suddenly, I see the Armenian clergy. Then I raise two fingers. I see the Lady again, sitting in her armchair, with all this around her. Now I see the Anglican church, the Russian church, the Armenian church, and many other churches. They are constantly spinning, avoiding each other. The Lady looks on with concern, and I hear her say,
"Rome, watch!" She
says these words with emphasis and makes a fist.
And then the Lady suddenly disappears.
The above image of the message of the Lady of All Nations presents a scene rich in symbolism and complexity. It depicts the Garden of Eden, in the center of which grew the Tree of Life. It alludes to the destruction of the walls of Jericho and Jacob's ladder, and also evokes the Gospel parables of the wedding feast and the divided kingdom.
Let us first recall the scene from the Book of Genesis, which depicts Eden immediately after Adam and Eve broke God's commandment. This commandment served as a warning, intended to prevent man from partaking of the fruit of the tree of death. However, it is not just about the act of eating the fruit itself, but also about the teaching that—like a poisonous fruit—can lead a person's soul to death.
When Adam and Eve, despite God's warning, reach for the fruit of death and become filled with sin, God establishes cherubim to guard access to the Tree of Life, so that no one who has not purified themselves from evil can attain eternal life. It's not difficult to imagine the consequences of a situation in which evil would participate in eternal existence.
In the image of the message, we see the Lady of All Nations sitting on something resembling a throne, holding the Child Jesus in her arms. At her feet rests a lion with a transparent halo, while behind them we see churches of various Christian denominations.
Comparing this image with the biblical vision of Paradise, one can discern a profound analogy of symbols. The Lady of All Nations with the Child Jesus appears as the Tree of Life with its Fruit. The lion with the halo symbolizes the cherub guarding access to Him, while the churches of various denominations, placed in the background, represent other trees of paradise from which God allowed humanity to eat—to learn.
One of the churches visible behind the Lady of All Nations is the Anglican Church, crossed by the sign of an "X." It's worth noting that at this point, the Lady of All Nations smiles—and as we'll see, it's a smile filled with confusion and subtle embarrassment, but more on that later.
To understand the significance of the "X," one must first look at the ladder Ida Peerdeman is climbing, at the top of which is the monogram of Christ, "XP." This is an abbreviation for the Greek word ΧΡΙΣΤΟΣ (Christos), meaning Christ. Meanwhile, the Anglican Church uses the "X" symbol alone. If we remove the "P" from the Greek ΧΡΙΣΤΟΣ, we are left with the word ΧΙΣΤΟΣ—an adjective meaning "stripped of clothing" or "scraped," derived from the verb χίζω (chízō), meaning "to scrape, to scrape."
In the context of the Message, the "X" without the "P" becomes a symbolic reference to the concept of "without covering."
Let us now turn to Christ's parable of the wedding feast:
Matthew 22:8-14
22:8 Then he said to his servants, "The banquet is ready, but those invited were not worthy.
22:9 Go out to the crossroads and invite everyone you find to the banquet."
22:10 The servants went out into the streets and brought in everyone they found, both bad and good. And the hall was filled with guests.
22:11 The king went in to see the guests and saw a man there not wearing wedding clothes.
22:12 He said to him, "Friend, how did you come in here without wedding clothes?" But he was speechless.
22:13 Then the king said to his servants, "Bind him hand and foot and throw him outside into the darkness. There will be weeping and gnashing of teeth."
22:14 For many are called, but few are chosen .
The Church in England, before its separation from the Catholic Church, was founded by Christ. However, its subsequent schism resulted in it becoming a Protestant Church, which does not recognize Mary's role in God's plan of salvation and whose teachings are more subordinate to the spirit of this world than to God's order.
In Protestant theology, the figure of the Mother of God is often omitted or marginalized. However, since, as already mentioned, Mary is the Tree of Life—the one who gives the world the Fruit of salvation, Jesus Christ—rejecting her means cutting oneself off from the source of life.
Jesus Christ was born of Mary. Without her, there would be no Savior, and therefore no salvation. This symbolism reveals a profound truth: only through Mary can man fully encounter Christ and attain salvation. A church that excludes the Mother of God cuts itself off from the life whose source is her Son.
Let us now return to the Church of England, depicted as stripped of its garments. God clothed Adam and Eve when they learned to recognize evil. When they experienced sin in their own bodies, their eyes were opened. The doctrine of sin, however, is much more complex, and the events of Genesis constitute only a general principle. In this spirit, God "clothes" with garments those who recognize sin and live for goodness, while those who have not internalized this doctrine remain naked.
In this context, the Anglican Church, by separating from the Catholic Church, was "stripped" of the garments it once received from God. Its separation was the result of sin, of turning away from God; until it returns to its motherland, although originally called by Christ, it cannot be considered chosen.
In the Gospel of Christ, we read of a certain disciple who followed Him. However, at the moment of trial, when Christ was led to death, this disciple fled naked when, in an attempt to seize him, his garments were stripped from him. This event has a universal character and can be read as a prophecy that found its fulfillment in the case of the Anglican Church. Because it was Christ's disciples who helped found churches of various denominations, we can think of specific churches by looking at them.
Returning to the smile of the Lady of All Nations, we now see that it was one of confusion at the sight of the "naked"—a symbolic image of the Church stripped of her garments.
Mk 14.50-52
14:50 Then they all abandoned Him and fled.
14:51 And a certain young man followed Him, clothed with a towel over his naked body. They sought to seize Him,
14:52 but He left the towel and fled from them naked .
In the next part of the Message, we are transported to Jerusalem—a holy city, yet also torn by conflict. Jerusalem exemplifies the events taking place in the Church of Christ throughout the world. It reveals that disputes and tensions persist between Christian Churches of different denominations. Although all proclaim faith in one Savior, divisions persist, obscuring the true light of the Gospel.
In the face of these divisions, the Lady of All Nations points to Rome—the heart of the Catholic Church—as the center that should watch over the unity of Christ's Church. It is Rome's task, in accordance with spiritual authority, to nip any divisions in the bud and restore unity.
Christ did not come to divide, but to unite in truth, love, and righteousness. The image of Jerusalem divided by the Christian Churches is both a warning and a call: these divisions contradict the spirit of the Gospel. Fighting, mutual indifference, or rivalry between denominations have nothing to do with the teachings of Christ.
The Message clearly indicates the need for action: the Vatican is called to play a key role in the process of reconciliation and the restoration of spiritual unity. Only in the unity of the Churches, based on common faith in Jesus Christ, will it be possible to fully reveal His light in the world.
The Message includes the phrase: "Christus Regnum," meaning "Christ the Kingdom." All Churches of different denominations constitute one Kingdom, one Paradise, where people can sample their teachings. However, when Churches are at odds, they teach a teaching that contradicts Christ's teaching on true peace. The image of Churches at odds in one Kingdom alludes to Christ's parable that a Kingdom divided against itself cannot survive.
Mk 3:24-25
3:24 If a kingdom is divided against itself, that kingdom cannot stand .
3:25 And if a house is divided against itself, that house cannot stand.
The Lady of All Nations points toward Rome, asking Him to watch over all this, because the lack of peace signifies sin, and the "fist"—a symbol of the curses associated with Mount Ebal.
Recall that on this mountain stood an altar set up to God, on which peace offerings, known as peace offerings, were offered. In this context, the absence of a peace offering signifies a breach of the Covenant with God and carries with it the penal consequences described in the Book of the Law of Moses.
In the same image, when the Lady of All Nations appears, Ida Peerdeman raises two fingers, symbolizing a blessing. However, in the absence of peace, the Lady clenches her fist, signifying a curse. This is a clear reference to the Covenant of God, which was forged at the foot of Mount Gerizim, symbolizing blessings, and Mount Ebal, symbolizing curses.
Once again, the Lady of All Nations, as God's mediator, reminds us of the Covenant, which many in our generation would like to forget. However, this Covenant remains in force because it is the Word of God.
Let us now turn to the Old Testament city of Jericho, which symbolically alludes to Paradise. Jericho was located in the Promised Land and was a well-fortified city with high defensive walls that human forces alone could not conquer.
However, God, through Joshua, showed the children of Israel how they could conquer this city. In the Book of Joshua, we read that the children of Israel were to march around Jericho with the Ark of the Covenant once a day for six days, and on the seventh day they were to march around the city seven times. The priests were then to blow the horns and the people shout a war cry. When the children of Israel had completed everything God had commanded them, the city walls collapsed, and they entered it (Joshua 6:1–20).
The most important message for us is the message that comes from this event: only those who obey God and obey His commandments can enter Paradise and attain eternal life. It's worth adding here that God announced to humanity that the walls of Jericho had been irrevocably torn down and that no one could rebuild them—otherwise, they would be cursed.
Let us now compare this biblical event with the image of the Message. At the feet of the Lady of All Nations, we see a reclining lion with a transparent halo. In the Book of Genesis, this "impenetrable wall" was the cherubim guarding access to the Tree of Life. We see, therefore, that the fallen walls of Jericho are a reclining cherub.
However, to enter the city and gather the Fruit of Life, one must step over the "rubble"—that is, the reclining cherub. For this purpose, a ladder is used, and Ida Peerdeman climbs it. At the top, we see Christ holding a cup containing the Fruit of Life growing from the Tree of Life. The ladder symbolizes the spiritual effort that a person must make to ascend to God and thus achieve eternal life.
Genesis 28:10-14
28:10 Now Jacob, having left Beersheba on his way to Haran,
28:11 came to a certain place and stayed there for the night, when the sun had set. So he took a stone from that place and put it under his head and lay down to sleep there.
28:12 And in his dream he saw a ladder resting on the earth, with its top reaching to heaven, and the angels of God were ascending and descending.
28:13 And behold, the LORD stood on the top of it, and said, "I am the LORD, the God of Abraham and the God of Isaac . The land on which you lie I give to you and to your offspring.
28:14 And your offspring shall be as numerous as the dust of the earth , and you shall spread abroad to the west and to the east, to the north and to the south ; and all the tribes of the earth shall be blessed through you and through your offspring.
28:15 And I am with you and will watch over you wherever you go, and afterward I will bring you back to this land. For I will not leave you until I have done what I have promised you."
The image of the ladder present in the vision depicts a person's spiritual path—the path of ascent to God. This symbolism clearly demonstrates that salvation is neither obvious nor automatic. It requires conscious choice, constant spiritual work, and turning one's heart toward God, and above all, listening to His Words and faithfully fulfilling them in daily life.
In this image, Ida Peerdeman appears as the Angel of God mentioned in the aforementioned passage from the Book of Genesis. God announces her return to the Promised Land, but first, her offspring are to be as numerous as the dust of the earth. This refers not to her physical offspring, but to spiritual offspring, which she will gain through the Revelations of the Lady of All Nations. This illustrates the special task entrusted to Ida Peerdeman: that through her, the messages of the Lady of All Nations may spread throughout the world, leading many people to faith, conversion, and eternal life.