VISION 2000 is an extension of God's plan of how we live our gift of Life from God. This is a document of reflection and wisdom. We are to make it part of our lives and the lives of all the Church of Phoenix. The understanding of planning and how it is part of everyone's life is rooted in our Baptism.

Planning almost always takes two forms. It is an ongoing process and at various times results in a concrete plan of action including objectives/initiatives and time tables for implementation. The latter is the document VISION 2000.

The process of planning can become very involved. It must begin with a clear statement of MISSION. In general terms the MISSION STATEMENT tells us the basic rationale for the existence of the organization with a sense of vision and challenge for the future. Once this MISSION is established there are certain activities that must follow. These can be divided into five distinct activities. The first is a more focused planning activity. In this activity the organization spends time and energy in developing a first effort in terms of a plan with an array of goals and objectives.

The next activity is that of analysis. The organization raises questions as to whether the various goals and objectives outlined in the initial plan are realistic and in concert with the MISSION of the organization. The goals and objectives that are in concert with the MISSION may move to the next activity. The goals and objectives that are not in concert need to be revised or eliminated.

Decision making is the next activity. Each goal and objective needs to be measured in terms of resources available and priorities within the organization. The agreed upon extent of the available resources and the prioritization among the Goals is most important as the organization begins te implementation phase. Sometimes this decision process eliminates many of the goals and objectives so that the organization must return to the planning activity and introduce new goals and objectives with the same subsequent analysis.

Once the activities of planning, analysis, and decision making are acceptable the organization may move onto the implementation activity or phase. This is ongoing and may be over short or long periods of time. In any case during the implementation phase a fifth activity emerges, namely that of evaluation. The evaluation activity or process is ongoing for the lifetime of the organization. TNs activity measures the level of attainment of the various goals and objectives. From time to time most organizations undergo changes from either within or without and may reevaluate their plans.

Thus the circular process of activities, namely, planning, analysis, decision making, implementing, and evaluating is continuous. This circular process is important to understand as it will often assist members of the organization to be more comfortable in knowing that a certain level of change will always be present In most organizations this continuous process moves forward in a relatively routine manner but almost always with a need for acceptance of change and uncertainty.

From the time of the Reformation to the Second Vatican Council the Church had not experienced much change. Since Vatican II nearly four centuries of social change as they relate to the Church have been telescoped into the past 30 plus years. This has been a very significant challenge for all members of the church. These changes include several fundamental issues including the way the Church functions as an organization.

However, some would say the Church is not an organization. It is people. People in community on a pilgrimage to the Lord, striving as far as humanly possible as servants to support one another with unconditional love, a habit of forgiveness, and concern for the less fortunate. This is the challenge of the Christian life to follow the two great commandments in relation to God, self, and neighbor. Perhaps in each generation there has been more of an emphasis on each of these three. As Jesus asked, "Who is your neighbor? " The Scripture direction is quite clear.

The critical point here is that the rationale process of planning may not make as much sense in light of Christian thinking and behavior. Whereas the MISSION STATEMENT in a conventional organization works from a rationale that is often financially, legally, andVor nationally oriented, the rationale for the MISSION STATEMENT in the Church is more communal and theological.

The attitude toward planning and this contrast between the sacred approach and the secular approach must be realized and understood. As more laity come to the administration of the Church they necessarily bring with them the conditioning of the secular world including how to manage and plan. These differences are acknowledged with respect to both the sacred and the secular. The fundamental Christian mark is that all are called, regardless of ability, age, culture, ethnicity, ideology, language, whatever. The Christian community is all inclusive. This does not mean we focus on our own cornpetencies and agenda but rather that we are seeking to understand all agendas and how the Spirit is expressing itself through the people of God. Though many, we are One in the Spirit The challenge of Christianity is to live out this inclusive directive of the universal call. In our worid of "we" and "they" the universal call is a compelling message for all.

The Church has a spiritual foundation and as such cannot be considered an organization in any conventional sense of organization. Organizations by their name are analogous to a living organism and as such are born, mature and die. The pilgrimage of all God's people is perpetual and through Baptism everyone is an active agent in the building of God's Kingdom. In this context, even in the Church, planning is part of the development of the Kingdom and we rely on Providence giving the gifts needed for our present worid. God's movement is always for the future and hope is fundamental. Tradition is part of this pilgrimage.

There is a need to reflect on what is meant by tradition in the Church as it relates especially to Parish life. The early Church of the Aposties was communal and small groups were formed to support all the members within the group. As these groups increased in the Second and Third centuries there was a need for leadership. Eventually by the fifth century the structure of parishes and pastors emerged. Through the Middle Ages the role of Pastor became more absolute and defined. Through ail this development the role of the laity was diminished. This form remained as the norm until the Second Vatican Council. Prior to this council there was a mind set that the structure of the Church was very fixed and this was related to tradition.

It is critical that we understand that this tradition was evolving through the eariy part of the Church and then from the Council of Trent through the Second Vatican Council there was litfle if any overt signs of development Now we are engaged in a period of time where we are attempting to recreate a parish structure as it may well have been in the early Church. The Second Vatican Council reflects on this "For as the centuries succeed one another, the Church constantly moves forward toward the fullness of divine truth until the words of God reach their complete fulfillment in her". This renewed understanding of tradition from the Second Vatican Council points out one of the shifts of our mind set prior to the council. Tradition is very important but it can be viewed in a pre-Second Vatican Council mind set that focuses on 'it being an unchanging reality while the Second Vatican Council moves us to the realization that we are on a pilgrimage and we must use the gifts of all members of the Church on this path. A basic doctrinal statement Jesus is risen from the dead! Through the sacrament of Baptism we become members of the Church. Baptism affords us the opportunity to develop our faith and participate in the life of the Church. This is one way we give witness to our faith that Jesus is risen and in our midst.

Not only did the Second Vatican Council give a renewed emphasis that all members of the Church share in the activity of the parish through Baptism but the Revised Canon Law of 1983 points out that the Diocesan Bishop may direct that a Parish Pastoral Council be established in each parish. Bishop O'Brien has directed the parishes of the Diocese of Phoenix to do this in 1993. The MISSION STATEMENT of the Diocese is very much in accord with both Vatican II and the Revised Canon Law when it states: "Because of our Baptism, the Holy Spirit calls us, the People of the Roman Catholic Church of Phoenix, to conversion as we come together to be nourished in the Eucharist, proclaim the Good News of Jesus Christ, and serve the needs of all God's people". The Goals and Objectives of VISION 2000 are to fulfill this MISSION. Through our Baptism we are empowered to do so.

Some may ask, "How does VISION 2000 involve me?" It is for all to realize that God gives everyone some gift to contribute to the endeavor of building the Kingdom. But things do not just happen and there are risks involved. We must work on becoming fully human and respond to the caH of the Lord. By our Baptism all are called to the planning process of building the Kingdom. This often entails the activities of organizations as outlined above. When, in the planning process, we have achieved a better understanding and practice of balancing the hurnan and the Divine then we have put ourselves on the path to the destiny for which God has intended for us and this is a source of hope for all.

Hope tempered with faith and covered with love is essential for the future. We cannot succumb to the potential of the self fulfilling prophesy of gloom and doom that we hear from the pulpits of the world - talk shows, politicians, one issue individuals - and sometimes even in churches, mosques, synagogues and temples. VISION 2000 pr-vides us with an opportunity to make things new on our pilgrimage toward God. We must choose the path of optimism and create as best as possible a reality of a positive future.

It would appear that the Planning Process for the Catholic Diocese of Phoenix is proceeding very well. There was obviously the first stage of a call for an ongoing current plan (1994). This resulted in an extensive collection of ideas and data. These were discussed and refined by a host of people and committees.

Eventually this resulted in VISION 2000. This current plan of action calls for the implementation of five GOALS. These goals relate to: 1. People developing a prayerful community that celebrates cultural diversity; 2. Leadership development: 3. Equitable distribution of resources: 4. The Church as an active force in Society: and 5. Strengthening and nurturing the Family. Each of these Goals has several cleariy articulated Objectives.

In order to implement the various Objectives of the five Goals, Goal Groups have been formed. This procedure has resulted in considerable reflection and energy on each of the five Goals as they move toward implementation.

The task of these Goal groups is to secure the best possible understanding of the Goal and its corresponding Objectives. This is the reason for attempting to secure a wide range of individuals to serve on a Goal group. Out of this understanding the Objectives are prioritized. This is an ongoing process and each Goal group continues ti look for reasons for pursuing one Objective over another. Members from the Goal groups facilitate the implementation process and seek ideas, information, etc. to achieve the Objective. Goal group members function as "owners" of the various Objectives within their Goal depending on the individual members gifts and role within the Diocese. They serve as action agents, communicators and evaluators of the Objectives of the five Goals.

We must remember in planning that Life happens while we are making other plans. There is a need to emphasize with all involved in the planning process that by its nature it is a process of continual reflection, reevaluation, and renewed commitment Change is ever present and we live with it in the security of the stability of the present moment.

We must be ever mindful that planning is action. Participative action generates commitment and energy. This participation is community. Our participation creates an environment in which we are active and it is in this environment that we plan and change. It is out of this environment that we have created that we reflect and plan insofar as we do it in little steps that eventually lead to quantum jumps. Our reflection process must be watchful in that we tend to support and even defend what we create. The environment we create must be open to the bigger environment of all creation. Our litte steps may change direction at any time but they are ever mindful of the history and identity of our faith. These litUe steps are the movement we experience in that Christ is risen and in our midst.

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