1. The presence of the consecrated life in the world

The word presence means, and presupposes, that the consecrated life must be present, and not absent. This presence can be unnoticed, non qualificante, not rilevata or not relevant. Sometimes the presence of consecrated persons is hardly noticed, except for the type of service that they can give. Other times theirs is an active presence, a presence that is recognised, and actively involved. Still other times this presence is provocative: it raises vital questions for all those who come into contact with it; it is an evangelical presence that has something to say, that is meaningful, although it is impossible to measure its results precisely.

The consecrated life is a call to express in a segnica and symbolic manner, the absoluteness of God in our life (cfr. Lived vows). It cannot leave things the way they are: like the Gospel, it must always be provocatory. It is a presence that "speaks" without too many words and explanations. In fact, the Gospel radicality that is professed and witnessed to describes and expresses our life and our way of being presence. Therefore, the activities, commitments and projects must "be" evangelical. It is not some specific form of service that defines and expresses our consecrated life, but a "mode of being such", in accordance with the Gospel. This premise is the basis, the perspective from which to begin if we want to take a new look at our presence. In fact, it is imperative that we rediscover this central priority that gives unity if we are to integrate our experiences and our activities in the world in which we live. Without this conversion we run the risk of "pouring new wine in old wineskins". It might be efficient, but it is not Gospel.