The theme for today is the prophecy of fraternal life, the second typical feature of the “profile of the new Salesian”. Fraternal life “is prophecy in action in the context of a society where, sometimes without even noticing it, there is deep yearning for fraternity without borders” (VC 85). Before being an obligation to fulfil, fraternity is a grace for which to be grateful and to live by.

We would wish to contemplate it and accept it as God would want, and even more so, as He experiences it intimately in the Godhead and then offers it to us as a gift. Since fraternal life is “a human place for the indwelling of the Trinity”, it contributes “effectively to keeping alive in the Church the demand for fraternity as a confession of the Trinity” (VC 4). But so that our life in common can be prophecy, it needs to be evangelised, lived in conformity with Jesus' demands.

1. Listening to Jesus, the origin of fraternal lifea

Jesus asked his disciples to abandon home and family, renounce work and goods. Journeying through life without the only social support guaranteed by one's own family was an unusual demand. But whoever accepted it was not left orphaned. Jesus had thought up a new family for this person, where “being with him” was the only true family hearth.

This morning we will focus on the story of Jesus' first encounter with his own family, as soon as he had begun his public ministry. Family members (Mk 3:20-21) and enemies (Mk 3:22-30; cf. Mt 12:22-32; Lk 11:14-23) came together in rejecting Jesus and his mission. One group, family, were certainly interested in Jesus' welfare; the others, Jerusalem's literate crowd, confronted him with all the coldness of theological reasoning.

To those whom he called to remain with him (Mk 3:14) he offered the opportunity to be one of his own (Mk 3:21). Whoever is Jesus' companion can be his brother. Under one clear condition: that he is determined to listen to him. Familiarity with Jesus comes from listening to him. Fellowship amongst his hearers as a result of remaining with him and letting him speak.

2.Two tasks for looking after fraternal life

Given that common life comes out of listening to him while remaining with him, it is to be looked after by following clear indications from the Lord: a debt of love for one's brothers (cf. Rm 13:8), the disciple must show interest in his brother, and if he has erred, should correct him and forgive him.

Christian life is aware of offences committed amongst brothers (and sisters). Denying fellowship to someone who has erred (ignoring the offender) or or pretending that we feel no pain at the offence (ignoring the offence) are our most frequent reactions. Jesus wanted another way of doing things: before unlimited forgiveness (Mt 18:21-22), the offender should be given timely correction (Mt 18:15-18). Before accepting our brother as he is, we need to do everything possible to see that he improves. Only correction gives due worth to an offence and the one who commits it. The corrected brother is a more esteemed brother, since he is shown more love than he deserves.

In a community where the wrongdoing takes place constantly finds forgiveness, wrongdoing never has the final word. Because Jesus expacts unlimited forgiveness from those who are with him does not mean that he condones evil in the community or lets it go in silence. In fact the wished for unlimited forgiveness (Mt 18:21-22) comes after setting up a procedure which obtains the correction of the sin committed (Mt 18:15-20). Forgiveness does not mean devaluing or undervaluing wrongdoing. On the contrary, forgiving is a way of affirming evil as something real by arguing with its supposed power, malice: evil which goes unrecognised can hardly be forgiven. When forgiveness is offered it does good, first to the person who has been mistreated and then to the offender.

3.Today's aims

In order to become prophecy our community life must achieve a level of evangelical fellowship. Not just fellowship! Today's objective would be to reflect on our everyday way of living in community and checking on whether it is really a response to Jesus' will. Discovering the causes – institutional before personal – for our evident inability to live together listening to Jesus (the root of dis-order) will help us make the most appropriate decisions for healing fraternal life (organising this life according to the Gospel).

During the morning, we will ask ourselves if listening to God is really our first concern, our most heartfelt one, and whether the organisation of our apostolic work and life in common leaves room and the will to find ourselves “along with him and resting together with hin” (cf Mk 6:31). We also need to ask ourselves if our common life is based on listening to the Word and what we can do to ensure that it is. Whether spending time with Him allows us to listen to Him more often; and whether listening to Him leads us to building up a fraternal community.

In the afternoon, by listening to Jesus who teaches us how to correct the one who offends us and whom we cannot reject bu must forgive, we should be able to throw light on our way of living our common mission together. Is fraternal correction still part of our communities? What do we usually respect most - the brother who has erred or Our Lord's will? How do we show that we love our brother unless we are interested in his improvement? Even though it is the first task, correction is not the only nor the most decisive Christian task: if we wish to preserve the forgiveness already offered us by God, we must never cease to forgive the one who has offended us.

The final mention of Mary in the NT shows her sharing her life and prayer with the Apostles, before the descent of the Spirit (Acts 1:13). Mary is at home with everyone who knows he or she is sent out into the world (Acts 1:11), but they need to do something about establishing life in common (Acts 1:21-22). May she accompany us in our prayer and help us to heal common life at its roots.