Archive for November 1st, 2011

A Mighty Fortress Is Our God (with words) – Martin Luther







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Celebrating Halloween With Abraham, Martin and John (Transcript)

In America Halloween is celebrated on October 31st. I don’t particularly like Halloween, especially its occult aspects, but that’s a message for another time.

I want to tell you a brief story of God’s grace.

Reformation Day

You see, October 31st is also Reformation Day, when we celebrate the light that dawned when the so-called Reformers began to break out of the darkness of Roman Catholicism, and once again began to preach salvation by grace through faith.

It was more than 490 years ago [1517 A.D.] that Martin Luther nailed his 95 Theses to the big wooden door of the Wittenburg Church, denouncing the sale of indulgences by the Roman Catholic Church, in which the souls of dead people were supposedly purchased out of the mythical Purgatory, or their time in Purgatory was shortened.

It was an evil practice, which preyed on the fears and superstition of the people, and made them poorer as the so-called Church grew richer.


But I want to begin our story much farther back in time, to a man called Abraham.

Abraham was called by God out of Ur of the Chaldees, a pagan land with a pagan superstitious culture. God called Abraham away from his people and his culture, to begin a whole new people and culture, which eventually culminated in the nation Israel, and eventually the promised Messiah of Israel, the Lord Jesus Christ.

And the reason I want to begin with Abraham is because of a covenant that God made with Abraham. And this covenant became the forerunner to what we now call the New Covenant.

God promised Abraham that he would become a mighty nation, that he would have millions of descendants, through which the world would be blessed. Now the whole story is too long to tell here, but there was one little problem.

Abraham’s wife Sarah was barren, childless. And the years had passed, and Abraham had assumed that his heir would be someone from his household staff. This was customary when there was no offspring.

Let’s read the promise of God from Genesis Chapter 15, verse 4 and following:

“Then behold, the word of the Lord came to him, saying, ‘This man will not be your heir; but one who shall come forth from your own body, he shall be your heir.’ And He took him outside and said, ‘Now look toward the heavens, and count the stars, if you are able to count them.’ And He said to him, ‘So shall your descendants be.’

Now Abraham could either believe that or not. Did he believe it?

Well, let’s fast-forward to the book of Romans and see what Paul wrote to the Romans about it, and at the same time we’ll learn a very important Bible truth about salvation.

In Romans 4:3,5 we read,

“For what does the Scripture say? And Abraham believed God, and it was reckoned to him as righteousness.” “…but to the one who does not work, but believes in Him who justifies the ungodly, his faith is reckoned as righteousness.”

Through the story of Abraham we learn something that has always been true:

Salvation is a free gift from God, through believing God. Or as the Bible says, by grace (that’s the free gift), through faith (that’s believing God).

And this salvation was paid for by Jesus Christ on the cross when he paid for our sins. The Bible says He became sin for us, so that we could become the righteousness of God.

In other words, He paid the price, so that we could be declared or reckoned righteous by God, Who gave us the gift of His own righteousness, when we believed in Jesus Christ.

There is no other way, and there never has been.

Even the blood of bulls and goats could not take away sin, the Bible says in Hebrews 10:4. All the blood of the sacrifices of Israel did were to temporarily cover the sins of the people until the time that the Messiah could shed His blood to pay for and take away sins.

But salvation was always by grace (a free gift) through believing God.
Now let’s fast-forward a few hundred years beyond Paul and the other Apostles, who taught this beautiful Gospel, good news, that whoever believes in Jesus Christ would be saved by grace through faith.

The Roman Catholic Church

The organized Church became infected more and more with the world’s view of religion. What is the world’s view of religion? It’s simply this: we must DO something, some obedience, some ritual, some work to EARN the favor or love or salvation of God. Salvation couldn’t be a gift, so it must be earned in some way.

And every religion of the world, except true Christianity, has that in common. Some aspects of doing good works or rituals to attain heaven, or Nirvana, or eternal life, or whatever.

And although the Church has always had that evil Legalism influence knocking at its door, after around 400 A.D. it became more and more of an organized Legalism, built into the very documents and teachings of the Church.

And on into the rightly-called Dark Ages, and into the Middle Ages, it became the norm. The headquarters of the organized Church became Rome, with its Bishop known as the Pope, and the Roman Catholic Church held its grip on most of the then-known world.

And without going into great detail, the basic doctrine of the Roman Catholic Church was that of works plus “grace”, or what they called “grace”. It really wasn’t grace at all, because as the Scripture says,

“But if it is by grace, it is no longer on the basis of works, otherwise grace is no longer grace.” (Romans 11:6)

In other words, if you add works to grace, as a requirement for salvation, then it’s not really grace at all. Because grace means “free gift”, and if you have to add works to get a free gift it’s not a free gift.

That was the problem with the Galatians, and Paul minced no words when he told them that by mixing grace and works, they not only were corrupting grace, but they were believing in another gospel, which is not really a gospel at all, and those who taught such a thing were accursed.

This is still, by the way, the teaching of the Roman Catholic Church today. You will hear their leaders talk about salvation by grace, or salvation by faith, or talk about justification, or the merits of Christ, or the mercy of God, even the Bible and the authority of the Bible.

But despite the twisted terminology, the final result is a teaching that it’s not grace by itself or faith by itself by which we are saved, but grace plus works, faith plus works.


Well, we come in our story to a Roman Catholic monk named Martin.

By his own admission, there was never a monk who strived any harder than Martin to gain God’s favor. There was never a monk who worked any harder, drove himself any farther, punished himself any more than Martin Luther.

But no matter how he worked and strived and prayed and worked and strived and prayed, he had no peace. And the reason was that he understood how righteous and holy God was, and that man’s works can never gain favor from such a perfect and righteous and holy God.

He was somewhat awakened to the corruption of the Church when he saw the practice of indulgences being stepped up drastically to pay for the building of St. Peter’s Basilica in Rome. The building program was financed by indulgences being sold to the people. And the chief salesman was a man named Tetzel.

Luther was appalled at the crass misuse of power and superstition, and nailed his complaint to the Church door as his 95 Theses.

But that was not Luther’s most important enlightenment. As a student of the Scriptures, he studied the books of Galatians and Romans intently. And he began to see something in the Scriptures, and finally the light dawned on him, as God opened his heart, just as he had opened the heart of Abraham, and millions of others since.

What Luther saw, what was revealed to Him by God through the Scriptures, was that salvation was not earned in any way, but was a free gift of God, through faith in Jesus Christ.

And it set Luther on fire.

In this modern day of gospel books and Bibles on every desk and shelf in America, we may take it for granted. But Luther was living in a day when the light of the gospel had almost been put out for hundreds of years. Darkness had settled in so deeply that when Luther began teaching salvation by grace alone through faith alone, HE was the one who was considered a heretic.

But by God’s grace, the Reformation had begun with gusto. Luther had meant to Reform the Roman Catholic Church, but they would have none of it. And thus the so-called Protestant Church became a whole new thing.

Through Martin Luther, and other Reformers, the Bible was widely spread in the language of the people. Formerly it had only been widely available in Latin, and many leaders had meant it to stay that way, so that doctrine could only be dispensed through them, twisted as they made it. But as people were able to read the clear teaching of Scripture, the good news spread.


One of the most influential of the Reformers was John Calvin, who headquartered in Geneva [Switzerland]. Another intense student of the Bible, by the time he was only 27 years old, he wrote The Institutes of the Christian Religion, and became one of the key streams for the spread of the grace message throughout Europe in this exciting time.

There were many others who caught fire with this light of the gospel that God blasted onto the earth in a new setting. Names like Zwingli, and Melanchton, and Knox. It was Knox who prayed, “Lord give me Scotland or I die.” And Scotland was revolutionized by the gospel.

Not to be thoroughly run out of town, the Roman Catholic Church lashed back with Inquisitions and persecutions designed to maintain its power and the false gospel of faith plus works. Many were tortured, burned at the stake, or otherwise martyred for the simple gospel of salvation by grace through faith. But the blood of these martyrs became the seed of the church, which grew rapidly.

And out of this storm survived some basic truths that we celebrate alongside Halloween, some 500 years later. Despite Halloween winning the popularity contest in our culture, I invite you to join me in celebrating what has become known as the Five Solas.

Five Solas

The first is Sola Gratia, by grace alone. Our salvation has to be a free gift of grace, because our own righteousnesses are as filthy rags, useless in securing our salvation in any way.

Another is Sola Fide, by faith alone. Faith will always be followed by works, but the works are never the requirement or instrument of our salvation.

Another is Solus Christus, by Christ alone. Only by the work of Christ, in shedding his blood and dying on the cross, may we be saved by grace through faith in Him. There is no other way to the Father except by Him, Jesus Himself said.

Another is Sola Scriptura, by Scripture alone. The Scriptures, the Bible, is the only authority we have from God for ultimate truth. Because it came by revelation from God, it is true, and He reveals to His children the truth of the Scriptures, and there is no other authority for doctrinal truth, including the Church itself.

And one more, Soli Deo Gloria, for the glory of God alone. That is the heart song of the redeemed, that He might be glorified in our lives. And He is.

One glimpse of the glory of the Lord makes the glory of the greatest Medieval Cathedral, or the glory of the splendor of the Vatican and its gold and fancy dress, fade by comparison.

Celebrate with me, and Abraham, and Martin and John, the Reformation, and the bright light of the gospel of grace through faith in our Lord Jesus Christ.

This week’s audio message:


Celebrating Halloween With Abraham, Martin and John


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Disputation on the Power and Efficacy of Indulgences Commonly Known as The 95 Theses
by Dr. Martin Luther

While the world is busy acting out Druidic satanism

on Halloween, let us remember the REAL reason

to celebrate October 31: Reformation Day,

commemorating Martin Luther’s protest against

the Catholic Church’s ungodly practices. This

led to printing of the Word of God in languages

people could finally read for themselves.

At last the true Salvation Gospel was revealed,

and along with it the doctrine of Grace, which

freed the people from the fear based control

of the Catholic power structure. Without the

Protestant Reformation, the Dark Ages would

never have ended, and there would be no nation

on earth founded on Biblical principles;

no freedom, no USA.

This is also a day to remember the enemies of the

Reformation: the “Company of Jesus” also called

the Jesuit Order, dedicated to the Counter-Reformation

–bringing back the Dark Ages of Papal domination

over the nations of the earth. The Babylonian Whore

of Revelation still sits on the seven headed beast—

the city on seven hills–ROME! The papacy is drunk

with the blood of the saints and today more than ever,

“reigns over the kings of the earth”. No wonder the

pope’s title “vicarius filii dei” in Roman numerals

adds up to 666!

The Jesuits are the master destroyers of national

sovereignty, ruling behind their loyal front men

(Masonic Jews, Republicans, Democrats, etc)

and front organizations (CIA, Council on Foreign

Relations, Freemasons, Illuminati). Few see the

Jesuit hand behind the laws and policies that

destroy our economy and culture, or the false

flag attacks like 9-11, used to take our freedom

and justify wars that only benefit the Vatican.

That’s why they want us to celebrate Halloween

and forget Reformation Day; to keep Sunday and

forget that Saturday is the Sabbath; to believe

their evolution scam and forget the Bible.

The Jesuits know how to bring God’s judgment

down on a nation: corrupt it beyond all recognition।

So let us put aside the Devil’s occult celebration and remember all that the Jesuits

social engineers want us to forget, starting this Sabbath


  ut of love and concern for the truth, and with the object of eliciting it, the following heads will be the subject of a public discussion at Wittenberg under the presidency of the reverend father, Martin Luther, Augustinian, Master of Arts and Sacred Theology, and duly appointed Lecturer on these subjects in that place. He requests that whoever cannot be present personally to debate the matter orally will do so in absence in writing.

  1. When our Lord and Master, Jesus Christ, said “Repent”, He called for the entire life of believers to be one of repentance.

  2. The word cannot be properly understood as referring to the sacrament of penance, i.e. confession and satisfaction, as administered by the clergy.

  3. Yet its meaning is not restricted to repentance in one’s heart; for such repentance is null unless it produces outward signs in various mortifications of the flesh.

  4. As long as hatred of self abides (i.e. true inward repentance) the penalty of sin abides, viz., until we enter the kingdom of heaven.

  5. The pope has neither the will nor the power to remit any penalties beyond those imposed either at his own discretion or by canon law.

  6. The pope himself cannot remit guilt, but only declare and confirm that it has been remitted by God; or, at most, he can remit it in cases reserved to his discretion. Except for these cases, the guilt remains untouched.

  7. God never remits guilt to anyone without, at the same time, making him humbly submissive to the priest, His representative.

  8. The penitential canons apply only to men who are still alive, and, according to the canons themselves, none applies to the dead.

  9. Accordingly, the Holy Spirit, acting in the person of the pope, manifests grace to us, by the fact that the papal regulations always cease to apply at death, or in any hard case.

  10. It is a wrongful act, due to ignorance, when priests retain the canonical penalties on the dead in purgatory.

  11. When canonical penalties were changed and made to apply to purgatory, surely it would seem that tares were sown while the bishops were asleep.

  12. In former days, the canonical penalties were imposed, not after, but before absolution was pronounced; and were intended to be tests of true contrition.

  13. Death puts an end to all the claims of the Church; even the dying are already dead to the canon laws, and are no longer bound by them.

  14. Defective piety or love in a dying person is necessarily accompanied by great fear, which is greatest where the piety or love is least.

  15. This fear or horror is sufficient in itself, whatever else might be said, to constitute the pain of purgatory, since it approaches very closely to the horror of despair.

  16. There seems to be the same difference between hell, purgatory, and heaven as between despair, uncertainty, and assurance.

  17. Of a truth, the pains of souls in purgatory ought to be abated, and charity ought to be proportionately increased.

  18. Moreover, it does not seem proved, on any grounds of reason or Scripture, that these souls are outside the state of merit, or unable to grow in grace.

  19. Nor does it seem proved to be always the case that they are certain and assured of salvation, even if we are very certain ourselves.

  20. Therefore the pope, in speaking of the plenary remission of all penalties, does not mean “all” in the strict sense, but only those imposed by himself.

  21. Hence those who preach indulgences are in error when they say that a man is absolved and saved from every penalty by the pope’s indulgences.

  22. Indeed, he cannot remit to souls in purgatory any penalty which canon law declares should be suffered in the present life.

  23. If plenary remission could be granted to anyone at all, it would be only in the cases of the most perfect, i.e. to very few.

  24. It must therefore be the case that the major part of the people are deceived by that indiscriminate and high-sounding promise of relief from penalty.

  25. The same power as the pope exercises in general over purgatory is exercised in particular by every single bishop in his bishopric and priest in his parish.

  26. The pope does excellently when he grants remission to the souls in purgatory on account of intercessions made on their behalf, and not by the power of the keys (which he cannot exercise for them).

  27. There is no divine authority for preaching that the soul flies out of the purgatory immediately the money clinks in the bottom of the chest.

  28. It is certainly possible that when the money clinks in the bottom of the chest avarice and greed increase; but when the church offers intercession, all depends in the will of God.

  29. Who knows whether all souls in purgatory wish to be redeemed in view of what is said of St. Severinus and St. Pascal? (Note: Paschal I, pope 817-24. The legend is that he and Severinus were willing to endure the pains of purgatory for the benefit of the faithful).

  30. No one is sure of the reality of his own contrition, much less of receiving plenary forgiveness.

  31. One who bona fide buys indulgence is a rare as a bona fide penitent man, i.e. very rare indeed.

  32. All those who believe themselves certain of their own salvation by means of letters of indulgence, will be eternally damned, together with their teachers.

  33. We should be most carefully on our guard against those who say that the papal indulgences are an inestimable divine gift, and that a man is reconciled to God by them.

  34. For the grace conveyed by these indulgences relates simply to the penalties of the sacramental “satisfactions” decreed merely by man.

  35. It is not in accordance with Christian doctrines to preach and teach that those who buy off souls, or purchase confessional licenses, have no need to repent of their own sins.

  36. Any Christian whatsoever, who is truly repentant, enjoys plenary remission from penalty and guilt, and this is given him without letters of indulgence.

  37. Any true Christian whatsoever, living or dead, participates in all the benefits of Christ and the Church; and this participation is granted to him by God without letters of indulgence.

  38. Yet the pope’s remission and dispensation are in no way to be despised, for, as already said, they proclaim the divine remission.

  39. It is very difficult, even for the most learned theologians, to extol to the people the great bounty contained in the indulgences, while, at the same time, praising contrition as a virtue.

  40. A truly contrite sinner seeks out, and loves to pay, the penalties of his sins; whereas the very multitude of indulgences dulls men’s consciences, and tends to make them hate the penalties.

  41. Papal indulgences should only be preached with caution, lest people gain a wrong understanding, and think that they are preferable to other good works: those of love.

  42. Christians should be taught that the pope does not at all intend that the purchase of indulgences should be understood as at all comparable with the works of mercy.

  43. Christians should be taught that one who gives to the poor, or lends to the needy, does a better action than if he purchases indulgences.

  44. Because, by works of love, love grows and a man becomes a better man; whereas, by indulgences, he does not become a better man, but only escapes certain penalties.

  45. Christians should be taught that he who sees a needy person, but passes him by although he gives money for indulgences, gains no benefit from the pope’s pardon, but only incurs the wrath of God.

  46. Christians should be taught that, unless they have more than they need, they are bound to retain what is only necessary for the upkeep of their home, and should in no way squander it on indulgences.

  47. Christians should be taught that they purchase indulgences voluntarily, and are not under obligation to do so.

  48. Christians should be taught that, in granting indulgences, the pope has more need, and more desire, for devout prayer on his own behalf than for ready money.

  49. Christians should be taught that the pope’s indulgences are useful only if one does not rely on them, but most harmful if one loses the fear of God through them.

  50. Christians should be taught that, if the pope knew the exactions of the indulgence-preachers, he would rather the church of St. Peter were reduced to ashes than be built with the skin, flesh, and bones of the sheep.

  51. Christians should be taught that the pope would be willing, as he ought if necessity should arise, to sell the church of St. Peter, and give, too, his own money to many of those from whom the pardon-merchants conjure money.

  52. It is vain to rely on salvation by letters of indulgence, even if the commissary, or indeed the pope himself, were to pledge his own soul for their validity.

  53. Those are enemies of Christ and the pope who forbid the word of God to be preached at all in some churches, in order that indulgences may be preached in others.

  54. The word of God suffers injury if, in the same sermon, an equal or longer time is devoted to indulgences than to that word.

  55. The pope cannot help taking the view that if indulgences (very small matters) are celebrated by one bell, one pageant, or one ceremony, the gospel (a very great matter) should be preached to the accompaniment of a hundred bells, a hundred processions, a hundred ceremonies.

  56. The treasures of the church, out of which the pope dispenses indulgences, are not sufficiently spoken of or known among the people of Christ.

  57. That these treasures are not temporal are clear from the fact that many of the merchants do not grant them freely, but only collect them.

  58. Nor are they the merits of Christ and the saints, because, even apart from the pope, these merits are always working grace in the inner man, and working the cross, death, and hell in the outer man.

  59. St. Laurence said that the poor were the treasures of the church, but he used the term in accordance with the custom of his own time.

  60. We do not speak rashly in saying that the treasures of the church are the keys of the church, and are bestowed by the merits of Christ.

  61. For it is clear that the power of the pope suffices, by itself, for the remission of penalties and reserved cases.

  62. The true treasure of the church is the Holy gospel of the glory and the grace of God.

  63. It is right to regard this treasure as most odious, for it makes the first to be the last.

  64. On the other hand, the treasure of indulgences is most acceptable, for it makes the last to be the first.

  65. Therefore the treasures of the gospel are nets which, in former times, they used to fish for men of wealth.

  66. The treasures of the indulgences are the nets which to-day they use to fish for the wealth of men.

  67. The indulgences, which the merchants extol as the greatest of favours, are seen to be, in fact, a favourite means for money-getting.

  68. Nevertheless, they are not to be compared with the grace of God and the compassion shown in the Cross.

  69. Bishops and curates, in duty bound, must receive the commissaries of the papal indulgences with all reverence.

  70. But they are under a much greater obligation to watch closely and attend carefully lest these men preach their own fancies instead of what the pope commissioned.

  71. Let him be anathema and accursed who denies the apostolic character of the indulgences.

  72. On the other hand, let him be blessed who is on his guard against the wantonness and license of the pardon-merchant’s words.

  73. In the same way, the pope rightly excommunicates those who make any plans to the detriment of the trade in indulgences.

  74. It is much more in keeping with his views to excommunicate those who use the pretext of indulgences to plot anything to the detriment of holy love and truth.

  75. It is foolish to think that papal indulgences have so much power that they can absolve a man even if he has done the impossible and violated the mother of God.

  76. We assert the contrary, and say that the pope’s pardons are not able to remove the least venial of sins as far as their guilt is concerned.

  77. When it is said that not even St. Peter, if he were now pope, could grant a greater grace, it is blasphemy against St. Peter and the pope.

  78. We assert the contrary, and say that he, and any pope whatever, possesses greater graces, viz., the gospel, spiritual powers, gifts of healing, etc., as is declared in I Corinthians 12 [:28].

  79. It is blasphemy to say that the insignia of the cross with the papal arms are of equal value to the cross on which Christ died.

  80. The bishops, curates, and theologians, who permit assertions of that kind to be made to the people without let or hindrance, will have to answer for it.

  81. This unbridled preaching of indulgences makes it difficult for learned men to guard the respect due to the pope against false accusations, or at least from the keen criticisms of the laity.

  82. They ask, e.g.: Why does not the pope liberate everyone from purgatory for the sake of love (a most holy thing) and because of the supreme necessity of their souls? This would be morally the best of all reasons. Meanwhile he redeems innumerable souls for money, a most perishable thing, with which to build St. Peter’s church, a very minor purpose.

  83. Again: Why should funeral and anniversary masses for the dead continue to be said? And why does not the pope repay, or permit to be repaid, the benefactions instituted for these purposes, since it is wrong to pray for those souls who are now redeemed?

  84. Again: Surely this is a new sort of compassion, on the part of God and the pope, when an impious man, an enemy of God, is allowed to pay money to redeem a devout soul, a friend of God; while yet that devout and beloved soul is not allowed to be redeemed without payment, for love’s sake, and just because of its need of redemption.

  85. Again: Why are the penitential canon laws, which in fact, if not in practice, have long been obsolete and dead in themselves,—why are they, to-day, still used in imposing fines in money, through the granting of indulgences, as if all the penitential canons were fully operative?

  86. Again: since the pope’s income to-day is larger than that of the wealthiest of wealthy men, why does he not build this one church of St. Peter with his own money, rather than with the money of indigent believers?

  87. Again: What does the pope remit or dispense to people who, by their perfect repentance, have a right to plenary remission or dispensation?

  88. Again: Surely a greater good could be done to the church if the pope were to bestow these remissions and dispensations, not once, as now, but a hundred times a day, for the benefit of any believer whatever.

  89. What the pope seeks by indulgences is not money, but rather the salvation of souls; why then does he suspend the letters and indulgences formerly conceded, and still as efficacious as ever?

  90. These questions are serious matters of conscience to the laity. To suppress them by force alone, and not to refute them by giving reasons, is to expose the church and the pope to the ridicule of their enemies, and to make Christian people unhappy.

  91. If therefore, indulgences were preached in accordance with the spirit and mind of the pope, all these difficulties would be easily overcome, and indeed, cease to exist.

  92. Away, then, with those prophets who say to Christ’s people, “Peace, peace,” where in there is no peace.

  93. Hail, hail to all those prophets who say to Christ’s people, “The cross, the cross,” where there is no cross.

  94. Christians should be exhorted to be zealous to follow Christ, their Head, through penalties, deaths, and hells.

  95. And let them thus be more confident of entering heaven through many tribulations rather than through a false assurance of peace.

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Acest ataşament ţine pasul cu timpul şi temperaturile în marile oraşe din întreaga lume. Este un ataşament util pentru a fi salvat în fişiere. Se afişează chiar şi o eroare, atunci când semnalul nu este actualizat în mod corespunzător. Foarte interesant! !

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Ne-apropiem de ziua cea binecuvântată
când vom zbura la Tatăl în stol de porumbei,
când vom privi pe norul de slavă scânteiată
pe Cel ce-a smuls la viaţă şi neamuri şi iudei.

Şi totuşi noi, aleşii acestei generaţii,
în pragul întâlnirii cu Mirele Divin,
tot parcă nu cunoaştem, noi cei chemaţi, noi fraţii,
ameţitoarea slavă a harului deplin.

Cândva, mai sus de ceruri, la Tronul de Lumină
ce-l poartă heruvimii sub arc de curcubeu,
au fost chemaţi odată în sfat frăţesc să vină
toţi cei trimişi în larguri ca fii de Dumnezeu.

Sclipea în sfera sfântă veşmântul lor feeric,
pe când Isus, la dreapta, privea spre Suveran.
Iar undeva, din goluri, cu haină de-ntuneric,
purtând un sac de suluri, venea-ncruntat Satan.

“De unde vii, Satana?” l-a întrebat Prea-Naltul.
“De pe planeta Terra.” “O… te-ai uitat la Iov?
Neprihănit ca dânsul şi drept nu-i nimeni altul!
Şi tu mi-l scrii zadarnic în negrul tău hrisov!”

Şi-a dat răspuns Satana: “Ştiu eu?… Aşa să fie?
Îţi poartă el respectul cu gând smerit, blajin?
Sau pentru-atâtea daruri, atâta bogăţie,
atât amar de turme de care câmpu-i plin?

Dar ia întinde-Ţi mâna şi-atinge-Te de-avere,
atinge-Te de carne şi lasă-l gol şi frânt!
Şi vei vedea cum omul, cu ultima-i putere.
Te va huli în faţă pe margini de mormânt!

O, bietul om! Ţărână… O umbră-nşelătoare.
Un rob pe care-l cumpăr la cel mai ieftin preţ.
Aceasta Ţi-e făptura ce merită-ndurare?
Ai semănat nădejde şi-ai secerat dispreţ!

De ce mai ţii, Stăpâne, pământul pe orbită,
când sulul Legii Tale e tot mai terfelit?
Coloane de păcate le scriu într-o clipită
şi clipa următoare rodeşte întreit!”

Aşa vorbi Satana. Şi-apoi, pe îndelete,
el arătă prăpădul ce-neacă tot ce-i sfânt.
Şi, sprijinindu-şi vorba pe sute de versete,
ceru-n sfârşit osânda întregului pământ.

Cu feţe întristate l-a ascultat Soborul.
Vai, ce venin, ce ură era în tot ce-a spus!
Dar dacă-n orice inimi lovea acuzatorul,
mai greu decât oricine era lovit Isus!

Căci El era Cuvântul care-a chemat Lumina,
care-a luat ţărână şi-a plăsmuit pe om.
Şi-acum cerea vrăjmaşul ca preţ la toată vina,
mai mult decât blestemul din Deuteronom!
De-atunci trecură secoli ca nori peste catarguri.
Şi într-o zi, un înger trimis din înălţimi
chemă din nou toţi fiii lui Dumnezeu din larguri
la Tronul de Lumină ce stă pe heruvimi.

Dar în înalta sferă era o sărbătoare,
o voioşie sfântă, un freamăt de nespus!
Pe miile de chipuri erau sclipiri de soare
şi-un Rai de bucurie pe faţa lui Isus!…

Cântând un psalm de slavă cu inima ferice,
Isus privea spre Tatăl Cel fără de-nceput.
Şi mâinile Lui sfinte aveau o cicatrice,
un semn scăldat în raze cum nu s-a mai văzut…

Dar iată… vechea umbră cu vinete contururi…
acum cu ochi de groază, cu pas şovăitor,
Satan, ducând în spate un negru sac de suluri,
din nou urcă din goluri şi se-arătă-n Sobor.

“De unde vii, Satana?” brazdă un glas tăria.
“De pe planeta Terra…” răspunse crunt Satan.
“O… ai văzut… pe Petru, pe Ştefan, pe Maria?
Ce sfântă-i Magdalena! Ce-nflăcărat loan!”

..Ioan? Maria? Petru?… Doar varul pe perete!
De când nenorocirea m-ajunse pe Calvar,
îi scriu mereu în suluri cu sute de versete.
Şi cer acum osândă şi celor de sub Har!”

“Cum îndrăzneşti să-ntuneci lumina Mea curată?
Te-ncumeţi tu a pune pe fiii Mei sub legi?
Şi ţi-ai luat sfruntarea să chemi în judecată
familia Mea sfântă de împăraţi şi regi?

Nu-ţi mai cunoşti hotarul? Sau nu te prinde teama?
Isus a dat o plată de sânge! Ce mai vrei?
Ţii să domneşti. Domneşte! Vei da odată seama!
Dar nu-ţi întinde dreptul peste copiii Mei!”

“Dar legea Ta e sfântă”, vorbi acuzatorul.
“Şi eu pentru dreptate mă zbucium şi insist.”
“Cum? Harul nu-i dreptate? Nu-şi are plătitorul?
Sau Legea e mai tare ca sângele lui Crist?”

“Stăpâne… dar o lege rămâne. Şi ea cere
un procuror integru, sever şi priceput…”
“Cum? Peste fiii slavei ai vrea să-ţi dau putere?
Jos gheara de pe legea iubirii, Belzebut!”

Un semn făcu Cel Veşnic. Şi oștile de îngeri
asupra lui Satana se aruncară-n stol.
Iar sulurile negre de-abateri şi înfrângeri,
rupându-le fărâme, le risipiră-n gol.
Şi iată, că din ceruri, cu neagra lor ninsoare,
fărâmele acestea pe vânturi au plutit,
iar undeva departe le aştepta o mare
şi apele uitării de veci… le-au înghiţit.

Şi cum priveam la marea ce se zbătea adâncă,
şi ultima fărâmă pierea ca un suspin,
am tresărit la gândul că nu pricepem încă
ameţitoarea slavă a Harului deplin…

Autor: Costache Ioanid  |  Album: Taine  |  Tematica: Diverse

recitate Daniel Briciu Poezii recitate Acuzatorul


Autor: Daniel Briciu  |  Album: Poezii recitate  |  Tematica: Diverse
Resursa adaugata in 07/09/2007


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