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Nowadays, we should not laugh at the word devil, the devil, and similar names. These are not fairy tale creatures. They say about Jesus: “With the help of Beelzebub, the prince of devils, he casts out devils” (Luke 11:14).

The Gospel tells about the collision of the Lord Jesus with his real opponents. These are turning his calcific teaching into the exact opposite. Their reproach is focused on the fact that Jesus is the devil, that he is possessed and works from the devil’s power. The reproach of the enemies against Jesus could not have been more terrible and terrible. Jesus’ answer is aimed at removing the absurdity of the accusation. In the parable of the house of the “strong man,” the answer is expressed in an understandable form. The power of Jesus is manifested by doing good and not evil. The power of Jesus is visible, especially in the healing of the possessed. By this, Jesus proves that his power is disproportionately greater than the power of Beelzebub, the lord of all evil spirits. It is unthinkable that Satan himself would invade his kingdom as a ravager. Jesus’ logic is convincing. Turning Jesus’ fight against Satan into its exact opposite, that is, declaring Jesus’ work as Satan’s work, when it happens despite better knowledge to the contrary, is blasphemy against the Holy Spirit. It is the ultimate human possibility.

Our times are indeed often mistaken. Although, Satanism is “legal” in the free world as long as it does not violate state laws. Let us remember that we are children of God. At baptism, we renounced evil. We are not alone in our fight against Satan. Jesus promised us: “And, behold, I am with you all the days until the end of the world” (Mt 28,20). Jesus’ word will protect us. Apostle James says: “Submit yourself to God, resist the devil, and he will flee from you.” Draw close to God, and he will draw close to you” (James 4:7-8). We realize that the devil is real, but Jesus Christ is our strength.

Satanism, as a religion, is as old as sinful human nature. However, no one formulated it into a set of ideas and rituals like LaVey in the sixties of the 20th century. The danger is that Satanism tends to be overrated and underrated. Both attitudes are harmful. Satanism is the opposite of Christianity. In Satanism, it is not only a weakness or a misstep, but a free decision to oppose God. The best weapon against Satanism is loyalty to the Christian community, frequent reception of the sacrament, prayer, and joy of faith. Let’s stand against everything related to Satanism. Apostle St. Peter teaches us: “Be sober and watch! Your adversary, the devil, goes around…” (1 Pt 5:8

God does not change laws. Secular power, on the contrary – often. Which law is more perfect? Lord Jesus says in the Gospel: “Do not think that I have come to abolish the Law or the Prophets; I did not come to abolish them, but to fulfill them” (Mt 5:17).

Matthew teaches that the Law is an expression of God’s will. In this sense, the Law cannot be abolished, but only implemented. The Law and the Prophets mean that God’s commandments rest on the commandment of love for God and neighbor. Therefore, where love is taught, there the Law is correctly explained, and therefore St. Paul says that love is the fulfillment of the Law. We know from the Gospel that Jesus taught us that all commands and laws, as well as regulations in the field of religion, express only one command: To love God and neighbor. Those commands and regulations that lead to this are good and we cannot cancel them, but on the contrary, regulations that move away from love or make it more difficult must be abandoned.

After the Second Vatican Council, many regulations were canceled and changed, to make love a better way of life. Therefore, the traditionalists who reject the post-Council changes are not right, in other words, they do not want to give the Law a new spirit. Let’s remember Archbishop Lefebvre, who in Elkon ordained new bishops without the permission of Rome and the Pope, who, like him, are against the fact that everyone can celebrate the Holy Mass and the sacraments in their own language. He was of thought the Latin language should remain. After all, we see that the Holy Mass in comprehensible language helps us to love the Lord God more. On the other hand, the progressives, who want to change everything in the name of false freedom, and want to abolish the Law, are not right either.

During the Vatican Council, there was also talk of a church regulation that does not allow married priests to celebrate Holy Mass and administer the sacraments in our Roman Rite. That priests should not marry is not God’s law, but the church’s. These progressives want marriage for priests. For now, the law is that Roman priests do not marry. The law of love, because was established by the Church – not for property disputes, as the enemies of the Church teach and say, but so that the priest and own owned and family do not stand in the way of fulfilling his duties as a priest who is supposed to take care of spreading the teachings of Jesus Christ, teachings of love. So neither the strict traditionalists nor the innovators – progressives – are right.

In the Church, Jesus Christ is right, who is represented by the visible head of the Church – the Pope. When the church authority led by the Holy Spirit orders something, we accept it and believe that it will bring the appropriate blessing for us as well. Therefore, let’s all try to fulfill God’s and the church’s commandments so conscientiously and honestly, to spread the love of God in ourselves. We must not cancel even the smallest commandment, or bypass it out of the conviction that it is nothing, because the Lord Jesus tells us: “Whoever, therefore, breaks one of these commandments, even the smallest one, and thus teaches people, he will be the least in the kingdom of heaven.” (Lk 5:19). That is why we want to keep even the smallest commandment to obtain a higher degree of eternal bliss.

Many of you have surely heard or asked yourself the question: Will God forgive me of my sins? Or they uttered the sentence: God will not forgive me, my sins are great and terrible. In today’s Gospel, Lord Jesus talks about forgiveness, about the dependence between God’s forgiveness and human forgiveness. “So also my heavenly Father will do to you, if you do not forgive each one of his brothers from the heart” (Mt 18, 35). Today’s Gospel begins with the apostle Peter approaching Jesus and asking him: “How many times must I forgive my brother?” Perhaps seven times” (Mt 18:21)? Peter asks this question not because he doubts that it is necessary to forgive, but he wants to know from Jesus how many times he should forgive, what is the upper limit. He probably asked this question because the rabbinical schools of the time taught that it is possible to forgive only seven times. Peter receives the answer from Jesus: “Not seven times, but seventy-seven times” (Mt 18:22). If the Jews expressed with the number seven the same thing that we express with the word many, then Peter should have known that the number seventy-seven means that there is no limit, he must and must always forgive.

But why should we always forgive? Jesus answers this question of ours and certainly also of Peter with the parable of the unmerciful servant. The parable is about a big and a small debtor. Why about the big and small borrower? The great debtor was to return ten thousand talents to his Lord. One talent was about twenty-six kilograms of silver, then ten thousand talents was two hundred and sixty tons of silver. It was a huge amount. It is certain that such a debt could not be paid by the servant in question. The small debtor owed his fellow servant a hundred denarii, which was a little more than the average of three months’ earnings. Compared to the previous debt, it could not even be considered a debt. In this case, the promise to repay the debt was indeed real. The Lord took pity on the great debtor. He released him and forgave him all his debt, although it was very great. The big debtor behaved differently towards his small debtor: “He threw him into prison until he paid the debt” (Mt 18:30). But it didn’t help him. “When the Lord found out about it, he not only revoked the forgiveness of the debt, but “handed him over to torturers until he paid the whole debt” (Mt 18:34). In conclusion, Lord Jesus points out: “So will my heavenly Father do to you, if you do not forgive each one of his brothers from the heart” (Mt 18:35). 158 The Gospel parable is clear and impressive. We are great debtors to the Lord God, just like the servant in the parable is to his Lord. Our debt is our sins, which stem from disobedience to fulfill God’s will, to live according to God’s and church’s commandments. That is why we constantly need God’s forgiveness. Many people today are convinced that their sin is very great and God cannot forgive them. But this opinion is wrong. After all, we know from the Gospels that the Lord Jesus forgave even very serious sins. He forgave the public sinner, who committed sins of sexual immorality. He forgave the woman who was caught in adultery and wanted to stone her. He also forgave the criminal on the cross who committed robbery and murder. All these were great and grievous sins. It follows that the magnitude of the sin is not an obstacle to God’s forgiveness. That’s why we are asked, what is an obstacle to God’s forgiveness? The obstacle that prevents God from forgiving us is when we do not forgive our neighbors, when we do not forgive our small debtors. God’s mercy to us is strictly tied to our mercy to our neighbors. Whoever does not have mercy for his brother or sister will not receive God’s mercy, because sinful man has anger in him, and God does not like any anger. Since it is a very important requirement for our life, so that we do not forget it, Lord Jesus included the request in the daily Our Father prayer: Forgive us our trespasses as we forgive our trespassers. As we can see, forgiving our neighbor is vital for us, significant for our salvation. That is why the Lord Jesus gave us an example of his forgiveness while he lived here on earth. He lovingly forgave those who wronged him. He experienced the most severe and greatest harm during his crucifixion. He was mocked, spat on, beaten, scourged all over, crowned with thorns, and finally nailed to a cross. Although he suffered in terrible torment, hanging on the cross he prayed for his tormentors: “Father, forgive them, for they know not what they do” (Luke 23:34). This great forgiveness shines like a great light before the eyes of all people. And indeed many people throughout history have forgiven their neighbors in the light of Jesus’ example. important for our salvation. That is why the Lord Jesus gave us an example of his forgiveness while he lived here on earth. He lovingly forgave those who wronged him. He experienced the most severe and greatest harm during his crucifixion. He was mocked, spat on, beaten, scourged all over, crowned with thorns, and finally nailed to a cross. Although he suffered in terrible torment, hanging on the cross he prayed for his tormentors: “Father, forgive them, for they know not what they do” (Luke 23:34). This great forgiveness shines like a great light before the eyes of all people. And indeed, many people throughout history have forgiven their neighbors in the light of Jesus’ example. important for our salvation. That is why the Lord Jesus gave us an example of his forgiveness while he lived here on earth. He lovingly forgave those who wronged him. He experienced the most severe and greatest harm during his crucifixion. He was mocked, spat on, beaten, scourged all over, crowned with thorns, and finally nailed to a cross. Although he suffered in terrible torment, hanging on the cross he prayed for his tormentors: “Father, forgive them, for they know not what they do” (Luke 23:34). This great forgiveness shines like a great light before the eyes of all people. And indeed, many people throughout history have forgiven their neighbors in the light of Jesus’ example. beaten, scourged all over, crowned with thorns and finally nailed to the cross. Although he suffered in terrible torment, hanging on the cross he prayed for his tormentors: “Father, forgive them, for they know not what they do” (Luke 23:34). This great forgiveness shines like a great light before the eyes of all people. And indeed many people throughout history have forgiven their neighbors in the light of Jesus’ example. beaten, scourged all over, crowned with thorns and finally nailed to the cross. Although he suffered in terrible torment, hanging on the cross he prayed for his tormentors: “Father, forgive them, for they know not what they do” (Luke 23:34). This great forgiveness shines like a great light before the eyes of all people. And indeed, many people throughout history have forgiven their neighbors in the light of Jesus’ example.

Yes, only love can forgive. Jesus forgave his tormentors based on his infinite love, love for us humans. He offers this love to us too, so that we too have the strength to forgive our culprits, our little debtors. We must remove all enmity from our lives and love everyone in God, because at the end of life we ​​will be judged by love. Today, the world will not change through various global programs, but through the conversion of hearts to love. We will achieve this conversion when we draw from the inexhaustible source of God’s love, from the Eucharist. Let’s look into our heart at this moment. Do we harbor forgiveness, anger towards relatives, neighbors, superiors, towards our neighbor? If so, let us realize that it is an obstacle placed in the way of God’s mercy towards us. Let us realize that the heavenly Father will not forgive us until we forgive. therefore now at this moment, let’s decide to forgive everyone with whom we are angry, so that we can pray the Our Father prayer before Holy Communion with full sincerity: Forgive us our trespasses, as we also forgive our trespassers.

Jesus still sends prophets today. We do not want to position ourselves as natives of Jesus. Everyone has enemies. Today’s gospel warns us believers about this. Addressing his countrymen, who did not accept him as a prophet, Jesus says: “..not even a prophet is welcome in his own country” (Lk 4:24). Jesus is already acting as a prophet in the Nazareth synagogue. He provokes his countrymen with his behavior. When he says, that the words of the prophet Isaiah, which he had just read, were fulfilled in him, the natives will not accept. They will immediately remark, “isn’t this Joseph’s son” (Luke 4:22)? In other words, what new can he tell us?

Jesus answers them by pointing to the well-known event, how the prophet Elijah was not accepted by the nation, only by the Gentiles, the widow of Zarephath, and Naaman the Syrian. Jesus did the right thing. Shouldn’t he have first won his countrymen over with acceptable words and only then, later, gradually explain things to them? Wasn’t it Jesus’ fault that the natives were carried away by anger? We can observe that the preaching of the apostles is carried in the spirit of Jesus. It must be remembered that the people in Nazareth were no worse than elsewhere in the world. When Jesus quoted the prophet Isaiah to them, all his countrymen were happy to hear the glad tidings that answered their wish. Let’s be aware of the paradox, Jesus announces a “merciful year” and the natives react by wanting to kill their native who announced this news to them. Jesus God brings forgiveness and love and receives hatred, anger, and finally death from people.

The Church continues what Jesus taught and commanded the Church not only to teach, to baptize, but also to teach to observe all that He commanded. The mission of the Church was, is, and will be to speak the truth, to defend and uphold the rights that the world tramples on, silences in the entire breadth of life, from those who cannot be born, who no longer want them, or who hinder someone, to the old, infirm, or condemned to death. Do we not have a similar relationship with Christ and the Church? When they comply with us, we are satisfied, but when they enter our conscience when they draw our attention to something, and when they rightly demand something from us, we no longer have a kind heart, but a heart full of hatred, malice, and sin.

Jesus in Nazareth was led to “the slope of a mountain…and they wanted to throw him down from there” (Lk 4:29), but he did not change his attitude towards the truth, he did not retract what he said. Only on the slope of another mountain does Jesus allow, because he wanted it, he gives to crucify oneself so that until the end of time people will be aware of the truth of Jesus. Let us not condemn the people of Nazareth. On the contrary, let us learn to follow Christ and radically preserve the words of the Gospel. After all, we believed in Christ, who not only died for his conviction but as the God-man proved one and eternal truth. God pours his Spirit into the prophet and makes him an instrument of his activity. The perspective of such activity is difficult and most prophets, except when directly addressed by God himself, do not want to undertake this mission. The mission of the prophet hinders many sons and daughters of this world .

Moralists understandably excuse wrongdoing of ignorance. But they nevertheless recognize that ignorance itself is often caused by negligence, disinterest, and bad will. No wonder, such ignorance is judged by ascetic authors severely. It almost seems to St. Basil that ignorance of the principal duties is not even possible in a Christian who wants to live as a Christian. After all, the Gospel is easy to understand and is at hand! What would St. Basil say today, when everyone knows how to read, when there is enough and enough spiritual literature, and yet there are so many people who do not know even the most basic of religion?
In addition to this, there is also a kind of sin connected with ignorance. Socrates said that man sins only out of ignorance. The Greek Fathers reversed his sentence. Because man sins, he becomes more and more ignorant. The thought of God disappears more and more from his thinking, his conscience becomes clouded, and moral principles become obscure. Against this ignorance, we must of course
fight against it, as we fight against darkness on the path of light of the headlights. “The way to the knowledge of God,” writes Hesychius, “is to rid oneself of evil inclinations and to be humble; without these qualities, no one will see God.” To the sins of ignorance belong the so-called sins of forgetfulness. The legalistic Pharisaic conception sees perfection as a complete set of prescriptions. Do not transgress what God forbids, is a great thing. But that alone means little if we do not also do what God positively requires of us, namely to fill our lives with love, with work, with sacrifice. To the confession of guilt at the beginning of Mass were added recently words: I confess… that I have not done what I ought to do.” It is good not to lie, not to steal, and not to offend others. Nevertheless, let us not forget the curse of Jesus at the barren fig tree (Mk 11:13). Some say, that they have nothing to confess, they do not know that they have sinned. And yet, the good things they neglect much more seriously than obvious transgressions.
Sins of human weakness.
Modern psychology comes to the aid of those who are indulgent in human sins. How many components are at work in a single act, from heredity to the influences of climate? It almost seems as if a man could not even consider what he does. Even Christ in the Gospel is manifested very much from the faithful to sinners, in whom he sees only weakness and not wickedness. Some moral preachers, e.g., even St. John Chrysostom}, occasionally allow themselves to be carried away to direct judgment, which seems inhuman and Pharisaical. This is partly to be explained by the fervor of eloquence. But there is another reason. This severity stands out in those places where the Fathers wish to emphasize a fundamental Christian truth: the only real cause of sin is man’s free will. For it depends on us, whether we want the good, on anything else. Wrongly, of course, this principle was understood by some of the ancient sectarians who claimed that a perfect man needs no longer fear any environment or temptation. He is said to be strong enough to resist everything. Surely he didn’t want to go that far, as any true preacher would go. Therefore, they correct their first statement about the strength of the human will, they give it the correct value and measure by challenges of the opposite character. They recommend avoiding all as far as possible all temptations. For we are frail. For even the angel in heaven and Adam in paradise sinned, how much more have we humans on earth? We are therefore to know our weaknesses and not to expose ourselves to danger arbitrarily or through carelessness. The point here, moreover, is something similar to the sins of ignorance. Weakness justifies sin, but the reverse is the case, with voluntary sins being the cause of our weakness. It is not possible, therefore, to be completely excused.

Once upon a time, this question did not a problem, but for our time it has become problematic. What do we can the word “God” tell us? What reality does it express, and how can this reality affect man? If we want to get to the root of this question, let us first try a religious-philosophical analysis. We will uncover the source of religious experience and reflect on why the subject “God” defines human history. Although today it is heard everywhere “God is dead!”, we see that the question of God in our midst is all the more pressing. Where does the idea of “God” come from, and from what roots does it grow from? Why is this seemingly useless and, for our country, as if the unhelpful topic for our country, yet it remains the most pressing theme of history? Why does it appear in so many forms?
According to the outward signs, we can say that in principle there are
only three forms, which circulate in various variations as monotheism, polytheism, and atheism. The history of mankind toward God has followed these three paths. Even atheism, which has seemingly done away with God, constantly returns to the question of God and passionately engages with it. If we want to pursue the basic preliminary questions, we would have to introduce two roots of religious experience to which many other forms of experience. Their tension is expressed by van der Leeuw, the famous Dutch religious phenomenologist, in a paradoxical sentence that in the history of religion there is a God present – the Son before God the Father.  It would be more correct to say that God the Savior, the Redeemer, is before God the Creator. But even with this clarification, we must be careful to note that this formula cannot be understood in the sense of a temporal sequence, for which there is no evidence. If we can trace the history of religion, the theme of God always appears in both forms. The word “before” can therefore only mean that the real for real religiosity, for a living existential interest, the Savior stands before the Creator. It is in this double form that mankind has seen its God, which is the double starting point of religious experience, as we have already spoken of. The first starting point is the experience of one’s  existence that transcends itself and brings us in some way, however cryptic, to the “wholly other.” This is again a very multi-layered process – as complicated as human existence itself. The theologian Bonhoeffer said: “It is time to put an end to the kind of God who i ..a substitute for us, a patch on the edge of our incapacity, and whom we invoke when we are at our wits’ end.  We should find God not only in need, in failure, but amid the fullness of earthly life. Thus, it will be found that God is not a way out of distress that loses its function when our abilities are perfected.

In the history of human struggles for God are both ways, and both, it seems to me, are equally legitimate. Both humans in capacities can lead us to God, and the fullness of life. Whenever humans have known the fullness, richness, beauty, the greatness of their being, they must surely have realized that it is a gift. And I, as a human being, am indebted to this richness to give meaning to that wealth and to accept that meaning. Also, the inadequacy shows man the way to something else.  “I would like to speak of God, not at the boundaries but in the middle, not in weakness but in strength, not in death and guilt but in life and the good of man*. to himself by the question, his indeterminacy, the limits he encounters in his own heart, and the longing for something infinite (perhaps in the sense of Nietzsche’s words that every joy desires for eternity, and yet we experience it only at the moment) this limitation and desire for the infinite and unlimited does not give the man never peace, makes him feel that he is not enough for himself, that he can only reach himself if he comes out of himself and focuses towards something else, something infinitely great. We come to the same conclusion if we notice human loneliness and certainty. Loneliness is certainly one way, in which man meets God. If a man feels lonely, he understands that his existence is a great cry for “You”. And that he is unable to be alone with his “I”. Loneliness can be experienced in different degrees. It can be to a certain extent when one finds replenishment in a friendly You. But there is a certain paradox in this. According to Claude, every You one finds will eventually reveal itself as an unfulfilled and unfulfillable promise.
Every human Thou is fundamentally disappointing because there is a point at which no encounter can overcome the ultimate loneliness. Thus, even when a man finds the human You, and when he is found, he changes into loneliness and a great cry for the absolute You’re reaching to the depths of the soul! And it is not only the misery of loneliness and the experience that no fellowship will fulfill our longing completely that leads to the experience of God. The path to God can, of course, lead from joyful security. It is the fullness of love and self-discovery that can make a person feel what he cannot call forth and create on his own, and can bring him to the realization that he is receiving more than love and self-finding can give. In the light and joy of self-discovery, the nearness of absolute joy and complete finding of the self that is behind all human seeking.

Little is said about mercy, and even less is mercy realized in the practice of life. It is perhaps also because one can look at the mercy and understand it as a state of the weak. However, the opposite is true. Mercy enriches a person, and great people are advocates and implementers of love through mercy.

The parables from the Gospel about the prodigal son also remind us of this: “God’s angels rejoice over one sinner who repents” (Lk 15:10). God is not only good and forgiving when the sinner returns, but God follows the sinner, he looks for the sinner and is happy when he finds the sinner. In the parable of the prodigal son, the father does not wait until the returning son comes to him, but the father rushes to meet the son, and he throws himself around the son’s neck. The parable tells about the love of God for the sinful man.

God knows, is omniscient, where the sinner is, and in what state. God knows the state of the sinner’s soul. God does not care that someone has moved away from him through sin. In his love, God will do everything for the sinner to convert, find the way back to his God, repent of his sin, and realize the magnitude of his guilt. Every sinner can be found in the person of the younger son, who squandered the wealth given to him by his father with a lavish life. The father in the gospel is God. God, whom man offends by sin. God, who sends his Son to earth, who becomes like a man in everything, except for sin, and that only to redeem and save man, a sinner. God the Son wants man to become his brother and sister so that we can call his Father, and our Father.

Christ’s death opens heaven for every sinner who has decided to repent. God reconciled the world to himself. We have Saint Augustine, who before his conversion, as he writes in his book “Confession”, was a heretic, a Manichean, a wanderer, and had an intimate child. Today we have St. Matthew, who was a publican, hated and despised by man because of his occupation and especially his way of life. We know that the murderer of St. Maria Goretta, Alexander, also died in the rumor of sanctity. Today we have many Margarets, Augustine, Matthews, and Alexanders in heaven, and today God, as a loving Father, has open arms for more Augustine, Matthews, Alexanders, and other Margarets.

What might we realize? The son, Jesus Christ, instituted the sacrament of reconciliation. He gave the power to forgive sins not only to Peter and the apostles but to every priest. Specifically, God’s mercy awaits each of us in the sacrament of reconciliation. God shows his love to us when we confess our sins and realize our failures when we want to start a new life.

It is right when we have the right view of the Sacrament of Reconciliation. It is right that we take advantage of the opportunity to return to our loving Father through sacramental reconciliation. It happens that we delay returning to God… God is merciful. Let us pray to the merciful God that we know how to respond and can always respond to his love.

When you say the word “respect”, what do you think of it? Inattention to the elderly and the sick. Impudence, vulgar, indecent, trivial words. Shamelessness, rudeness in behavior with each other. Disobedience and unfaithfulness of those we love. We know that respect for God has also been lost. We forgot to pray. A lack of respect affects us only when we feel a lack of it from others in ourselves. And we forget the duty of respect to God on our part, we don’t have time, the taste has been lost, we don’t feel its need, it’s meaning… Let’s not say that it is such a time.

In the Gospel, we read: And that is why the farmer sends his son because he said: “They will respect my son” (Mt 21:43). The Lord Jesus said in a parable: The “Master” is God the Creator. “Vineyard” is God’s people, Israel. The “servants” that God sends are prophets. “Peeling time” is the end of life, court. “Son” is Jesus Christ himself. However, it is not so easy to understand the text of the parable. Evangelist St. Matúš writes: “When the vine dressers saw the son, they said, “This is the heir. Come, let us kill him and his inheritance will be ours!” They seized him, dragged him out of the vineyard, and killed him” (Mt 21:38-39).

These are serious words, “dragged out of the vineyard and killed”. By this, Jesus indicates the greatest humiliation that the tenants committed on the son. Jesus speaks of the greatest dishonor they will commit against him. The leaders of the nation were already waiting for Jesus’ life. And Jesus speaks so clearly with a parable to the leaders of the nation about himself that he is the Son of God, that they understand it. Jesus goes on to talk about the rejection of Israel and the election of a “new nation” that will bring forth a harvest. From other places in the Gospels, we know about the predictions of the death of Jesus, as well as the subsequent events. In this parable, Jesus says it most clearly. Lord Jesus speaks a parable shortly before his arrest. It is an opportunity offered again – to change the dismissive attitude of the nation’s leaders toward Jesus, to accept him as the prophesied Messiah.

What vintner would kill for a vineyard…? Such a thing did not happen in the time of Jesus, today we know that people are murdered even for a few euros. The parable also speaks of the incomprehensible infinite goodness of God, which includes us humans. God acts as if he were no landlord toward his tenants. God is patient, he waits, and he does everything to save people. Because God is just, there must be a just reward. There must be punishment for refusal. God wants us to live in reverence for him, our God and Lord. By sin, we reject God as our Lord and God. When we sin, we do not give the place that belongs to God. We also reject the “cornerstone” of sin. Whoever sins commits disrespect, disrespect for God. Sin destroys a person’s happiness, both on earth and after death.