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THE SAVING JOY OF BEING ONLY USELESS SERVANTS

The authentic disciple of the Lord, after having done his service well, he must however recognize himself as useless because his work does not necessarily guarantee him salvation, as grace will always be a gift and not a boast for having done something.

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The Gospel of Luke today reports two sayings of Jesus. The first concerns faith, in response to a question from the apostles.

The second which is presented in extended form, almost a small parable, refers to the service that "useless servants" provide. The context is still that of Jesus' great journey to Jerusalem which began in LC 9,51 and will end in LC 19,45. Today's Gospel closes the second section of this pilgrimage of Jesus which is characterized by the invitation to enter the Kingdom by following certain conditions. What follows is the Gospel text:

"During that time, the apostles said to the Lord: «Increase our faith!». The Lord replied: «If you had faith as much as a mustard seed, you might say to this mulberry tree: «Uproot yourself and go and plant yourself in the sea, and it would obey you. Who among you, if he has a servant to plow or graze the flock, he will tell him, when he returns from the field: «Come quickly and sit at the table?» He won't tell him instead: «Prepare something to eat, stringiti le vesti ai fianchi e sérvimi, until I have eaten and drunk, and afterward you will eat and drink?» Perhaps he will be grateful to that servant, because he followed the orders he received? So do you, when you have done everything you were told to do, said: «We are useless servants. We did what we had to do" (LC 17,5-10).

After having discussed the use of material goods, of relationships with others and of the Church with community instructions, for the first time in the Gospel of Luke the Lord speaks on the theme of faith in response to an intervention by the apostles: «Increase our faith» (LC 17,5). The question of the latter refers to a similar situation recalled by the Gospel of Mark. There, after the story of the transfiguration, the father of a possessed boy turns to Jesus to ask for his son's liberation, and tells him: «Credo; help my unbelief" (MC 9,24). The Lord answers him not in words, but with a gesture of power, exorcising the impure spirit. The gospel of Matthew tells the same episode but amplifies it, adding the reaction of the disciples not handed down by Saint Mark and recording however the same words of Jesus that we hear today: «Then the disciples approached Jesus, on the sidelines, and they asked him: «Because we couldn't drive him away?». And he answered them: «For your little faith. Verily I say unto you: if you have faith equal to a mustard seed, you will say to this mountain: «Move from here to there, and it will move, and nothing will be impossible for you" (Mt 17,19-20).

Actually Marco too preserves the same saying of Jesus in Luke, but in a different context, that of the fruitless fig tree: «Jesus answered them: «Have faith in God! Verily I say unto you: if one were to say to this mountain: Get up and throw yourself into the sea, without doubting in his heart, but believing that what he says happens, this will happen to him" (MC 11,22-23).

Are, as Archimedes said, to lift the world you need a point of support, this is undoubtedly faith for Jesus. Jesus has just spoken of the inevitability of scandals occurring in the Christian community and invited those who sin to be corrected and those who repent and openly recognize their sin to be infinitely forgiven. (LC 17,1-4). In this context we understand the prayer of the disciples to see their faith increased. How to hold up, indeed, the weight of scandals, of obstacles to the life of communion, of the stumbling block placed on the smallest or simplest in the ecclesial space? How to exercise fraternal correction that does not crush the brother but frees him? How to forgive again and always those who repent every time? Only through faith. Let it be, by way of example, to move a mulberry tree as in today's page of Luke or a mountain, as in the gospels of Mark and Matthew, the aforementioned "lever" to do this is faith, as big as a mustard seed, in fact what matters is quality and not quantity. In the evangelical miracles it is presupposed in the needy that Jesus encounters, allows us to avoid spectacularisation or idolatry, Jesus normally asks for faith before his intervention, since after that it is no longer guaranteed, as in the case of the ten healed lepers in next Sunday's Gospel: only one returned to say thank you (cf.. LC 17,11-19).

In the second part of the song a similarity is reported, almost a parable, which presents a situation that, Fortunately, today it is very difficult to trace, since slavery has been abolished and those who perform a service do so because they are competent and gratified and not simply because they are qualified as servants. However in the Bible these terms, net of social situations different from ours, are used to define a religious condition, often positive. For instance, in the Gospel of Luke, Mary herself proclaims herself the "servant" of the Lord (cf.. LC 1,38). How typical of Jesus, the parable places us before a paradoxical situation, as an invitation to look at reality from another point of view, which is that of God. In this case the paradox corresponds to the fact that the servant, having done his duty, it was necessary to his master. But the authentic disciple of the Lord, after having done his service well, he must however recognize himself as useless because his work does not necessarily guarantee him salvation, as grace will always be a gift and not a boast for having done something. The Greek term, used by Luca, acreios (achreioi), which has the original meaning of "worthless", applied to the people mentioned by Jesus it indicates any servants, to whom nothing is owed. It's a strong feeling, which could offend modern sensibilities, yet it hides a religious and salvific meaning that, eg, the apostle Paul captures it when speaking about faith in the Letter to the Romans: «Where then is the boasting?? He was excluded! By what law? From that of the works? No, but by the law of faith. For we hold that man is justified by faith, independently of the works of the Law" (Rom 3,27-28). And again in the Letter to the Ephesians: “For by grace you are saved through faith; and that doesn't come from you, but it is a gift from God; nor does it come from works, so that no one can boast about it" (Ef 2,8-9).

Therefore for the disciple and in the Christian community, faith is required for service and they walk together; this is the link that we can trace between the simile that Jesus makes and the exhortation to faith, although the size of a mustard seed. Jesus is instructing those who follow him and great faith is required of the disciple, which can only be continually asked of God. The effort and commitment that Christians must have to do what they do, often at the risk of their lives in some situations and parts of the world, he must also be able to recognize that one is saved not because one was good or achieved results, but because it is God who saves. All credit, even those legitimately obtained, they must be brought back to the merciful and savior God.

From the Hermitage, 5 October 2025

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THE SAVING JOY OF BEING ONLY UNWORTHY SERVANTS

The disciple of the Lord, after having carried out his service well, must still recognise himself as unprofitable, because his work does not of itself guarantee salvation; grace will always be a gift and never a boast for having done something.

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The Gospel of Luke today reports two sayings of Jesus. The first concerns faith, in response to a request from the apostles.

The second, presented at greater length as a short parable, refers to the service rendered by the «unprofitable servants». The setting is still that of the great journey of Jesus to Jerusalem which began at Page 9:51 and will end at Page 19:45. With today’s Gospel we come to the close of the second section of this pilgrimage of Jesus, which is marked by the invitation to enter the Kingdom by following certain conditions. What follows is the Gospel text:

«And the apostles said to the Lord, “Increase our faith.” The Lord replied, “If you have faith the size of a mustard seed, you would say to [this] mulberry tree, ‘Be uprooted and planted in the sea,’ and it would obey you. “Who among you would say to your servant who has just come in from plowing or tending sheep in the field, ‘Come here immediately and take your place at table’? Would he not rather say to him, ‘Prepare something for me to eat. Put on your apron and wait on me while I eat and drink. You may eat and drink when I am finished’? Is he grateful to that servant because he did what was commanded? So should it be with you. When you have done all you have been commanded, say, ‘We are unprofitable servants; we have done what we were obliged to do.’” (Luke 17:5–10)».

After speaking about the use of material goods, relations with one’s neighbour and the life of the Church with her communal instructions, for the first time in Luke’s Gospel the Lord speaks about the theme of faith in response to a request from the apostles: «Increase our faith» (Page 17:5). Their plea recalls a similar situation noted by Mark. There, after the account of the Transfiguration, the father of a possessed boy turns to Jesus to ask for his son’s liberation and says to him: «I do believe, help my unbelief!» (Mk 9:24). The Lord answers him not with words but with a deed of power, by casting out the unclean spirit. Matthew recounts the same episode but expands it, adding the disciples’ reaction (which Mark does not record) and preserving the same words of Jesus that we hear today: «Then the disciples approached Jesus in private and said, “Why could we not drive it out?” He said to them, “Because of your little faith. Amen, I say to you, if you have faith the size of a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; nothing will be impossible for you”» (Mt 17:19–20).

Mark also preserves the same saying of Jesus as Luke, but in a different context, that of the barren fig tree: «Jesus said to them in reply, “Have faith in God. Amen, I say to you, whoever says to this mountain, ‘Be lifted up and thrown into the sea,’ and does not doubt in his heart but believes that what he says will happen, it shall be done for him”» (Mk 11:22–23).

If, as Archimedes said, to lift the world one needs a fixed point, for Jesus that point is undoubtedly faith. He has just spoken about the inevitability that scandals occur within the Christian community and has urged that the sinner be corrected and that the one who repents be forgiven without limit (Page 17:1-4). In this context one understands the disciples’ prayer to have their faith increased. How, indeed, can one bear the weight of scandals, of obstacles to communion, of stumbling blocks placed before the little ones in the Church’s life? How can one exercise fraternal correction that does not crush a brother but frees him? How can one forgive again and again those who repent each time? Only by means of faith. Whether, by way of example, it is a matter of moving a mulberry tree as in Luke, or a mountain as in Mark and Matthew, the “lever” to do so is faith — great even if only like a mustard seed — for what counts is its quality rather than its quantity. In the Gospel miracles faith is presupposed in those in need whom Jesus meets; it allows one to avoid spectacle or idolatry. Jesus normally asks for faith before he intervenes, because afterwards it is no longer guaranteed, as in the case of the ten lepers of next Sunday’s Gospel: only one returned to give thanks (cf. Page 17:11–19).

In the second part of the passage a comparison is reported, almost a parable, presenting a situation which, thankfully, is very hard to find today, since slavery has been abolished and those who perform a service do so because they are competent and fulfilled, not simply because they are labelled as servants. Nevertheless, in the Bible such terms, quite apart from social situations different from our own, are used to define a religious condition, often a positive one. For example, in Luke’s Gospel Mary herself proclaims herself the «handmaid» of the Lord (cf. Page 1:38). As is typical of Jesus, the parable sets before us a paradoxical situation that invites us to look at reality from another point of view, that of God. The paradox here is that the servant, having done his duty, has in fact been necessary to his master. But the true disciple of the Lord, after having carried out his service well, must still recognise himself as unprofitable, because his work does not of itself guarantee salvation; grace will always be a gift and never a boast for having done something. The Greek word used by Luke, acreios (achreioi), whose primary sense is “without claim,” applied to the persons in Jesus’ example indicates ordinary servants to whom nothing is owed. It is a strong expression that can jar modern sensibilities, yet it conceals a religious and saving meaning which, for example, the Apostle Paul brings out when he speaks about faith in the Letter to the Romans: «What occasion is there then for boasting? It is ruled out. On what principle, that of works? No, rather on the principle of faith. For we consider that a person is justified by faith apart from works of the law» (Rom 3:27–28). And again in the Letter to the Ephesians: «For by grace you have been saved through faith, and this is not from you; it is the gift of God; it is not from works, so no one may boast» (Eph 2:8–9).

For the disciple, then, and within the Christian community, faith is required for service and the two walk together. This is the link we can trace between the comparison that Jesus makes and the exhortation to a faith even the size of a mustard seed. Jesus is instructing those who follow him, and the disciple is asked for a great faith which can only be continually begged from God. The hard work and commitment Christians must put into what they do — often at the risk of their very lives in certain situations and parts of the world — must also be joined to the recognition that we are saved not because we have been good or have achieved results, but because it is God who saves. All merits, even those legitimately obtained, must be referred back to the merciful and saving God.

From the Hermitage October 5, 2025

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THE SALVIFIC JOY OF BEING ONLY USELESS SERVANTS

The true disciple of the Lord, after having performed your service well, must also be recognized as useless, because his work does not by itself guarantee his salvation; grace will always be a gift and not a reason to boast for having done something.

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The Gospel of Luke today collects two sayings of Jesus. The first refers to faith, in response to a request from the apostles.

The second, presented more extensively as a small parable, refers to the service provided by "useless servants". The context remains that of Jesus' great journey to Jerusalem that began in LC 9,51 and will conclude in LC 19,45. With today's Gospel the second section of this pilgrimage of Jesus closes., which is characterized by the invitation to enter the Kingdom following certain conditions. Next, the evangelical text:

«At that time, the apostles said to the Lord: “Increase our faith!”. The Lord responded: “If you had faith like a mustard seed, would you say to this mulberry tree: 'Be uprooted and planted in the sea', and I would obey you. Which of you, If you have a servant plowing or shepherding the flock, will tell you, when he comes back from the field: 'Come right away and sit at the table'? Won't you rather tell him: 'Prepare me to eat; Gird yourself and serve me while I eat and drink, and then you will eat and drink? Do you thank the servant because he did what he was told?? So do you, when you have done everything that has been ordered of you, DECIDED: 'We are useless servants. “We have done what we had to do.” (LC 17,5–10).

After having tried of the use of material goods, of relationships with neighbors and the life of the Church with its community instructions, For the first time in the Gospel of Luke the Lord speaks on the topic of faith in response to a request from the apostles: «Increase our faith!» (LC 17,5). The plea refers to a similar situation remembered by the Gospel of Mark. Over there, after the story of the Transfiguration, The father of a possessed boy goes to Jesus to ask for his son's release and tells him: "Believe; help my disbelief!» (MC 9,24). The Lord answers him not with words, but with a gesture of power, expelling the impure spirit. Mateo narrates the same episode but expands it, adding the reaction of the disciples (that Marcos does not register) and preserving the same words of Jesus that we hear today: "Then the disciples came to Jesus apart and said to him: “Why couldn't we expel him??”. He told them: “Because of your little faith. Truly I tell you: If you have faith like a mustard seed, you will say to this mountain: 'Move from here to there', and it will move; and nothing will be impossible for you” (Mt 17,19–20).

Actually, Mark also preserves the same saying of Jesus as Luke, but in a different context, the one with the barren fig tree: «Jesus answered them: “Have faith in God. Truly I tell you: whoever says to this mountain: 'Take off and throw yourself into the sea', without doubt in the heart, but believing that what he says will happen, It will happen to him." (Mc 11,22–23).

And, as Archimedes said, To move the world you need a support point, For Jesus that point is undoubtedly faith. He has just spoken about the inevitability of scandals in the Christian community and has invited people to correct those who sin and forgive without limit those who repent. (Lc 17,1–4). In this context the prayer of the disciples to increase their faith is understood.. How to endure, indeed, the weight of the scandals, of obstacles to communion, of the stumbling block placed on the little ones in ecclesial life? How to exercise a fraternal correction that does not crush the brother but rather frees him? How to forgive again and again someone who repents every time? Only through faith. Whether it is, as an example, to move a mulberry tree, like on today's page of Lucas, or a mountain, as in Mark and Matthew, the aforementioned “lever” to do so is faith, large even if it is the size of a mustard seed: quality matters, not the amount. Faith in the needy that Jesus encounters is presupposed in evangelical miracles.; allows you to escape from spectacle or idolatry. Jesus usually asks for faith before intervening, because after that it is no longer guaranteed, as in the case of the ten lepers of next Sunday's Gospel: only one returned to give thanks (cf. Lc 17,11–19).

In the second part The passage contains a comparison, almost a parable, which presents a situation that, fortunately, today it is very difficult to find, because slavery has been abolished and whoever provides a service does so because he is competent and performs, not simply by being qualified as a servant. However, In the Bible these terms—regardless of social situations different from ours—are used to define a religious condition., often positive. For example, in the Gospel of Luke, Mary herself proclaims herself a “servant” of the Lord (cf. LC 1,38). As is typical of Jesus, The parable places us before a paradoxical situation that invites us to look at reality from another point of view.: God's. The paradox here is that the servant, having fulfilled his duty, has been necessary to his lord. But the true disciple of the Lord, after having performed your service well, must also be recognized as useless, because his work does not by itself guarantee his salvation; grace will always be a gift and not a reason to boast for having done something. The Greek term used by Luke, acreios (achreioi), whose primary meaning is "without right", applied to the people of Jesus' example indicates ordinary servants to whom nothing is owed. It's a strong expression, that can shock modern sensibilities, but it contains a religious and salvific meaning that, For example, the apostle Paul captures when speaking about faith in the Letter to the Romans: "Where is, well, the reason to glory? is excluded. why law? For the works? No, by the law of faith. For we hold that man is justified by faith, without the works of the law" (Rom 3,27–28). And also in the Letter to the Ephesians: "For by grace you have been saved through faith; and this does not come from you, but it is a gift from God; It doesn't come from the works, so that no one can boast." (Ef 2,8–9).

For the disciple, well, and within the Christian community, faith is required for service and both walk together; This is the link that we can trace between the comparison that Jesus makes and the exhortation to a faith, even if it's the size of a mustard seed. Jesus is instructing those who follow him, and great faith is asked of the disciple, that can only be asked of God continually. The effort and commitment that Christians must put into what they do—many times at the risk of their own lives in certain situations and places in the world—must be linked to the recognition that we are saved not because we have been good or achieved results., but because it is God who saves. All the merits, even those legitimately obtained, They must refer to the merciful and savior God.

From the Hermitage, 5 October 2025

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