The Gospel of Luke and the Acts of the Apostles establish a pattern for Christian life. As portrayed by the Evangelist, this two-part work describes an orderly account of the life of Christ and the spread of his Gospel "to the ends of the earth." The Gospel of Luke provides the account of Jesus' birth and public ministry and concludes with his passion and death and resurrection. During his brief time on earth he calls forth a group of followers and forms them into the nucleus that would spread his Gospel. The Acts of the Apostles, continuing where the Gospel ends, offers a portrait of the early Church as it develops and spreads from Jerusalem to the center of the Roman Empire, the city of Rome. Inspired by the Spirit of Christ, his followers begin to take his Gospel far and wide. The pattern depicted through the Gospel of Luke and the Acts of the Apostles is for all believers to embrace. Not only does God call us to follow in the footsteps of Jesus by appropriating his Gospel into our daily lives, but also sends us forth to proclaim his Gospel to the ends of the earth. In other words, we are to be both disciples who are formed in faith and apostles who announce and share our faith. We do both through the vehicle we call the Church.

In the First Letter to the Corinthians, St. Paul addresses a faith community beset with difficulties. In his letter, he describes the Church as a human body (1 Cor. 12). The Corinthian community was experiencing significant factions and divisions. Some considered themselves to be more important than others. Others were not living in a way that was consistent with the Gospel of Christ. As a new born Christian community, there was much they had to learn. St. Paul used the form of a human body to demonstrate that no one can be a body by themselves. As with a human body, each person is but a part of the whole yet with a specific role and purpose. When the members of a human body function according to their purpose, such as an eye or a hand, the body remains healthy. So too, when the members of the Body of Christ use their talents to serve the whole, the Church remains strong and healthy. As members of the Church, we need to remember who we are and what we are to be about. Formed as disciples, we are also sent forth to announce the Good News of salvation in Christ. Responding to this invitation, we first need to recall that each member has a very unique role in this mission of the Church. No other person shares the exact time and space in history nor the specific circumstances in which each of us lives. No other person has the exact same talents or the exact personality. Each of us shares Christ in a way that only we can share him. We must never discount the significance of our role in witnessing to Christ. Secondly, if we hope to grow and develop in faith as well as do our part in the Church's mission, then we must exercise the gifts and talents God has given to us for the good of the Kingdom. We must also direct a proportion of the material resources God has entrusted to us for the well being of others.

The Call of a Disciple is to Follow

A disciple is one who patterns his or her life on the life of a master. In the case of Christianity, our master is Jesus of Nazareth, the Christ. What he taught, how he lived, the things he valued are to be the measure for what we believe, how we live and the things we value. Baptized in Christ and confirmed in his Spirit, we become members of his Eucharistic body. Within this context, we strive to live lives that are grounded in holiness and truth. A disciple truly formed in Christ will manifest a life that is marked by stewardship. So attuned will he or she be to their role as a member of the faith community, that they will readily use what God has provided them to further the Gospel of Christ. A concrete response to Christ will  necessarily include three areas: 1) what we do with the hours of our day; 2) how we use the abilities with which we have been blessed; 3) how we utilize the material resources over which we have responsibility. As the U.S. bishops teach in the pastoral on stewardship, a disciple "receives God's gifts gratefully, cherishes and tends them in a responsible and accountable manner, shares them in justice and love with others and returns them with increase to the Lord."2 Stewardship asks us to retain a proper balance in how we use our time, talents and treasure. When we appreciate them within the context of our membership in the Body of Christ, they more likely will be used for the purpose for which God provided them to us. Keeping in mind the need for some equilibrium, each member will need to balance their responsibilities: to personal growth, toward family, for the needs of the local parish as well as the diocese, to the needs of society in general. At all times, the poor must be kept in mind and heart.

There are four basic principles that help us to embrace a spirituality of stewardship.

1. First, we need to learn that the way we use the gifts provided to us by God must be intentional rather than accidental. This means that we need to spend quality time in prayer and reflection. We ask God to give us the wisdom to use his gifts responsibly and according to his will. Then, we surrender our wills to the will of God.
2. Second, (and as a result of our prayerful reflection) we can determine how to share and utilize our time, talents and resources. Flowing from our spiritual lives, our stewardship becomes planned as opposed to haphazard. Planned giving as stewards requires our reflection to consider all the needs involved in relationship to available resources. We assess our resources in light of the responsibilities with which we have been entrusted and then apportion our time and resources appropriately.
3. Third, how we share with others needs to be proportionate to the way we have received from God. The Gospel is very clear that the measure by which we give is the measure by which we will receive. This places all members of the Church on a level playing field. Spiritually speaking, the concern becomes not just to provide for someone else's necessities, but to allow each disciple to share God's gifts in faith.
4. Fourth, when we do share of our time, talent and treasure, it ought to be sacrificial and not merely superficial. Stewardship asks us to share from our substance rather than our surplus. It also asks that we give from the first fruits. Its symbol is Christ on the cross in total surrender to the will of God. When all we do is offer from our excess, it is like offering leftovers to God.

Disciples are sent as apostles

The spirituality of stewardship is important because it provides the means for the Church to evangelize and a way to be an effective presence in the world. We are formed as disciples so that we may be sent as apostles. While a disciple is one who follows, an apostle is one who is sent. As an apostolic Church, we have been sent out into the world to proclaim Christ to the ends of the earth. Each member of the Church is in someway responsible for this mission. Stewardship provides the time, energy and resources to make this possible. The word evangelize comes from a Greek word which means "good news". As described in the U.S. bishop's pastoral plan for evangelization, Go and Make Disciples, it means "bringing the Good News of Jesus into every human situation and seeking to convert individuals and society by the divine power of the Gospel itself."3 It invites all people to respond to the Good News by a profound conversion of mind and heart to a Christ centered way of life.

In broad terms, evangelization may be said to have three areas of interest. First, it is concerned with the active membership of the Church. It looks to their ongoing development and renewal. Faith is not a constant. It is either nurtured so that it may grow strong or it stagnates and loses its vitality. Just as a muscle will atrophy if it is not exercised, so too will faith. Second, evangelization is concerned with inactive members of the Church, those Catholics who for any of a number of reasons feel alienated and disenfranchised. It is the role of every Catholic to provide welcome and understanding to those who find themselves outside the visible structures of the Church. Third, evangelization addresses those who are not affiliated with any faith community. Some of these are people who have faith in Christ but an imperfectly formed faith. The Catholic Church can offer them a fullness of belief. Others have yet to accept any kind  of faith into their lives. A faith community can provide them the riches of the Gospel and hope of salvation in Christ. The U.S. bishops pastoral plan mentioned earlier, Go and Make Disciples, outlines numerous possible approaches to evangelization. Each faith community must look at itself and its resources to determine what is most effective. In general, however, every faith community ought to strive to accomplish the three main goals described in the pastoral plan.

One, the parish ought to create sufficient enthusiasm in each parishioner for living their faith in Jesus that they will freely share it with others.

Two, the parish ought to provide a welcoming atmosphere, inviting all persons, whatever their social condition or cultural background, to listen to the message of salvation in Christ.

Three, the parish ought to instill Gospel values in society, promote the dignity of the human person, advance the importance of the family and advocate for the common good of all.

Four essential ways to express our life as Church

The goal of evangelization is to incorporate people into the Church as well as strengthen and nurture the faith of those who are already members. The context in which this happens most often is the local faith community, i.e., a parish or mission. In the words of Notre Dame professor of theology, Lawrence S. Cunningham, "It is commonplace to note that the parish is the local incarnation of the universal church, which makes present an assembly of followers of Jesus Christ who continue in time to tell the story of salvation and to perform it eminently through its sacramental ministry and, by extension, through its service to the world. It is through those functions that the handing on of the Good News becomes palpable. One could argue that every aspect of the parish's life is part of the perennial task of telling/performing the story."4 There are four basic avenues by which a parish normally evangelizes: through its public worship and prayer; through acts of charity, justice and peace by its members; through the programs of Christian formation and religious education it offers; through social interaction among its membership and the manner by which it fosters communal life. Primary is the Church's public worship. The Second Vatican Council described the liturgy as the summit toward which all her life is directed and the source from which all life flows (Constitution on the Sacred Liturgy, Sacrosantum Concilium, #10). The experience a person has at Mass on Sunday very may well determine whether or not they will be inclined to return. As such, our liturgies need to be heartfelt experiences of God, experiences that instill full, conscious and active participation by all the assembled faithful. The liturgy ought to be an experience that truly transforms lives. I would like to suggest six elements that make for fruitful and life giving worship.

First, liturgies should be well prepared. When put together haphazardly and at the last moment, the message is communicated that worship is not all that important. Planning and preparation are important because they enable us to give our best to God and God's people.

Second, connections ought to be made between what occurs in the liturgy and the assembly's day-to-day experiences. Worship must create a bridge between the Gospel and the assembly.

Third, music and singing ought to be a part of the liturgy since it clearly demonstrates the Church at celebration. Music is a medium that touches the heart in way that words alone cannot do. However, music needs to be done reasonably well. When music in liturgy is done well, our faith is buoyed. When it is done poorly, our faith is discouraged.

Fourth, good preaching is indispensable. The Sunday homily is where the majority of Catholics look for spiritual and moral guidance. They must be well prepared and delivered, flowing from the spiritual life of the preacher. As such, homilies need to make real connections with real issues of the day.

Fifth, people have a right for sincerity and authenticity on the part of the presider and those who minister at the liturgy. Liturgy ought never to be experienced just as an obligation, but rather an act of deep devotion.

Finally, hospitality is key to good celebration. People need to have a sense of belonging and being included. Worshipers should know that they are assuming their rightful place among the assembly and that they are an integral part of the family of faith. A community who extends a genuine spirit of welcome  and hospitality to all who come is a powerful instrument for proclaiming Christ. A second way in which we evangelize is through acts of charity, justice and peace. A eucharistic people should readily understand that there must be a connection with a needy world. No Catholic can remain indifferent to the social problems of the day. As we know all too well, countless children, women and men are without food to eat, are deprived of education, housing and employment or suffer from violence and abuse. We live in the midst of what John Paul II has termed a "culture of violence." This culture has led to a disrespect for human life: abortion and infanticide, rejection of welfare for the poor, euthanasia and assisted suicide, and capital punishment are viewed as positive and legitimate means to resolve problems. The responsibility for charity, justice and peace, belongs to each baptized person. As such, we ought to be aware of our responsibility for social justice and be willing to do our part for the common good of those who share this earth with us. The decisions we make and the actions that flow from our decisions work toward the building up of society or its tearing down. The Gospel of Jesus urges us to be persons for others, being especially mindful of the poor. It is by utilizing our time and energy, our talents and resources to work for greater charity and justice in our world that we concretely express Christian love and social solidarity. We must be concerned for those in need. The words of the bishop's pastoral letter on economic justice, Economic Justice for All teach us: "As followers of Christ, we are challenged to make a fundamental 'option for the poor - to speak for the voiceless, to defend the defenseless, to assess life styles, policies and social institutions in terms of their impact on the poor... As Christians, we are called to respond to the needs of all our brothers and sisters, but those with the greatest needs require the greatest response."5 Based on biblical principles, every human being, because of their inherent dignity, has a God given right to share in the resources of this earth and receive the fundamental necessities for dignified life, such as sufficient and nutritious food, clean water, adequate shelter, satisfactory clothing, rudimentary education, medical care and treatment. Likewise, every person has a right to practice religion, know freedom, work and receive just compensation and participate in government, to name a few. If basic needs are not met and basic rights are not addressed, people will hear the Gospel only with difficulty. In contrast, when we put a human face on charity, justice and peace, we allow others to experience Christ through us. A third avenue through which evangelization occurs is Christian formation and religious education. All of the baptized have not only a right, but also a need for adequate catechesis. Just as a pianist must practice and rehearse to maintain their level of competence as well as increase their proficiency, so too must a disciple practice their faith and take steps necessary to grow in faith. Also, catechesis is frequently the means by which an individual may be led to faith. The General Directory for Catechesis states, "The first proclamation of the Gospel is characterized by the call to faith; catechesis by giving a foundation to conversion and providing Christian life with a basic structure; while ongoing education in the faith, in which the place of the homily must be underlined, is characterized by being the necessary nourishment of which every baptized adult has need in order to live."6 Christianity involves a journey of faith. It requires a radical openness to growth and transformation. For the Christian, faith is never an accomplished fact. Rather, it entails a process by which we grow more deeply into the mystery of Christ's saving grace. In order authentically to live our faith, a certain degree of knowledge is essential. For instance, it is important to know and believe that the Son of God has two natures, both human and divine, that the Bible is the inspired Word of God, that the seven sacraments of the Church are encounters with Christ. However, if we only know about the sacraments and the bible and about Christological doctrine, we miss their purpose. In addition to knowing about Jesus, it is important to know Jesus. As well as knowing what is in the bible, it is important to experience the Word of God contained in the Scriptures. Experience teaches that solid catechesis is an effective tool for evangelization. As noted in the General Directory for Catechesis, "Catechesis is a basic evangelizing activity of every particular Church. By means of it, the Church gives to all its members, and all who come with a desire to give themselves to Jesus Christ, a formative process..."7 Catechesis provides a formation experience to assist people make connections with faith and daily life. It enables them to grow in their relationship with God in Christ and guides them to make choices that are consistent with Church teaching and the Gospel. Finally, we evangelize through hospitality and social interaction. Human beings  are social beings by nature. It is not in ourselves as autonomous beings that we find meaning and identity. To be fully human is to live and belong to one another. As I heard someone once say, "We are talked into talking and loved into loving." The Church by nature is relational. We are to be a Body of Christ, a Holy Nation, a People of God. As we need and require others to be a part of our lives if we are truly to be human, we need to be in relationship with other members of the Church if we are truly to understand our identity as sons and daughters of God. An hospitable and welcoming environment is vitally important for a community that calls itself Church. The way a community presents itself, subtly (or not so subtly) sends a message that leads people to feel attracted toward, neutral about or repulsed by what they experience. If people do not feel welcomed or wanted in a particular parish setting, there will be little to draw in new members or hold on to old members. If people have little or no sense of belonging to a faith community, they may feel little or no reason to remain or return. Being hospitable involves being aware of what is happening in you and around you. As a wise elderly priest once shared, to be hospitable, you must pay attention at three levels. First, you have to pay attention to one another, then you have to pay attention to what people are doing around you and what they are asking you to do. Finally, you have to pay attention to what is going on inside you as a direct result of all that is happening outside and around you.8 To be hospitable is to take everyone else seriously and as the gifts from God that they are. To accomplish this, a proactive stance toward welcoming is required.

My Vision for the Diocese of Juneau

I believe that a significant proportion of the Catholics who make up the Diocese of Juneau have strong and vibrant faiths. As a whole, our parishes and missions tend to be communities that are attractive and where people filled with God's love may be found. We are a people who by and large care, not only about one another, but also about all others. We are a people who want to share faith with each other. We have a desire to be one in faith with other Christian denominations. We demonstrate a concern for the poor and the needy. This is not to say that we cannot or do not need to grow personally and collectively in the way we respond to the Gospel of Christ. I believe that growth and development in two areas, more than any other, will allow us both individually and corporately, to live the Gospel of Christ more intensely and to proclaim his Gospel more effectively. These two areas are evangelization and stewardship. My vision for the Diocese of Juneau includes a significant increase in the number of the faithful who embrace stewardship as a way of life. My vision also includes more effectively sharing Christ's life. Effectively sharing Christ and his Gospel is vitally important. Generally, Southeast Alaska's population is unchurched. None of us can rely on the presumption that we live in a society that is Christian or that we are surrounded by other Christians. By and large, we live in a post-Christian atmosphere most of the time. In Alaska, roughly 70% of the population has no religious affiliation. While most are very good people and many have faith in God – even privately confess a belief in Christ – their faith is often uninformed and undeveloped. Others simply do not yet have a practical faith of any sort. In addition, even among the membership of our Catholic communities, there are individuals whose faith is minimal.

The problem of faith in contemporary society does not appear to be that people do not want to believe in something. If anything, people will believe in just about anything. Just consider the profit margins of psychic networks and the proliferation of new religious cults. People want and need a purpose and a reason for living.

As such, my hope and desire is that we of the Diocese of Juneau may be recognized, both as individuals and the people of God that makes us this diocese, as a people on fire with God's love. Appreciating our unique and corporate roles for sharing the story of faith, we will actively invite others to join our story and we will actively use the gifts God has entrusted to us to help each other live our faith in Christ. We will likewise use our time and talent to proclaim Christ and his Gospel.

My vision for the Diocese of Juneau, as we move into the third Millennium, is that anyone, whether a stranger or a long time member, may readily find Christ in any member and in every community. At each community, the liturgy will be a heartfelt experience of prayer that instills and deepens faith.  Anyone who comes will know in their heart, that they are welcome and invited to follow Christ and to take their rightful place among the assembly. At each community, members will be provided both opportunities to be informed about faith and experiences to be formed in faith. Finally, each community will seriously embrace the concerns of charity, justice and peace. They will be recognized for their concern for the poor and the needy and noted for the way they search out the alienated and those on the margins of church and society.

End Notes

1 John Paul II, Discourse to Presidents of the Episcopal Conferences of Europe [2 December 1992], 2: L'Observatore Romano: Weekly Edition in English, p.4.

2 Stewardship: A Disciple's Response: A Pastoral Letter on Stewardship from the National Conference of Catholic Bishops, (Washington, DC, United States Catholic Conference) 1992, p. 8.

3 Go and Make Disciples: A National Plan and Strategy for Catholic Evangelization in the United States (Washington, DC, United States Catholic Conference) 1993, p.2.

4 Lawrence S. Cunningham, "More Than Wal-mart: Parish as a Cloud of Witnesses" Church, Summer 1999, p.20.

5 Economic Justice For All: Pastoral Letter on Catholic Social Teaching and the U.S. Economy (Washington, DC, United States Catholic Conference) 1986, p. 16-17.

6 General Directory For Catechesis, Congregation for the Clergy (Washington, DC, United States Catholic Conference) 1998, #57, p.50-51.

7 Ibid., #217, p. 206.

8 The Ministry of the Celebrating Community (Glendale: Pastoral Arts Associates of North America, 1977), p. 14ff.