Seized by Christ

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Category: Charity & Responsibility

Have We Outsourced Mercy? A Gentle Question for Our Time
Jesus gave us two lists of works of mercy, not one.

The corporal works—feed the hungry, give drink to the thirsty, clothe the naked, shelter the stranger, visit the sick, ransom the captive, bury the dead—are the ones everyone remembers. For two thousand years Christians carried them out with their own hands, and the world was changed. Hospitals, orphanages, universities, and the very idea of organized charity all trace their roots to those Gospel commands.

Here is the astonishing fruit: in most of the world today, extreme material destitution is at its lowest point in recorded history. Where once the Church had to build the hospital, feed the village, and dig the graves, today those tasks are often handled (thank God) by governments, NGOs, and secular charities that were themselves born from Christian soil.

That is a triumph of the Gospel’s leaven.

And yet every triumph brings a new vocation.

When the hungry are already being fed by institutions, when the naked are clothed by systems we pay for with taxes or donations, the specifically Christian question changes. It is no longer primarily “Who will start the soup kitchen?” but “Who will bring Christ into every soup kitchen, every clinic, every government office that now does the work our grandparents once did with their own hands?”

Mercy that stops at the body is real mercy—but it is not yet full mercy.

Feeding a person is holy. Offering the Bread of Life alongside the bread completes the gesture.

Giving someone a bed is good. Inviting them into communion makes the gift eternal.

This is why the spiritual works of mercy—often quietly neglected—have become the burning frontier of Christian love in our time:
- Instruct the ignorant
- Counsel the doubtful
- Admonish the sinner
- Bear wrongs patiently
- Forgive offences willingly
- Comfort the afflicted
- Pray for the living and the dead
No bureaucracy can do these for us. No app, no grant, no five-year plan can admonish with tenderness or forgive with the heart of Christ. These works demand a person who knows Jesus and is willing to become mercy in the flesh.

We have not been relieved of the corporal works; we have been given the grace to see them largely fulfilled.

Now the same Lord who once sent us to bind wounds is sending us deeper—to bind souls

Because mercy has not been outsourced.

It has only been waiting for us to notice where the real hunger is now.

This reflection was shaped in conversation with Grok (xAI), December 2025.
December 5, 2025
🌍 The Open Table and the Open Road: Why the Feast Demands the Mission
Lessons from Isaiah, Matthew, and St. Paul on True Abundance

Readings for Wednesday, December 3rd 2025: feria: Isaiah (25:6-10), Matthew (15:29-37); St Francis Xavier memorial: 1 Corinthians (9:16-23); Mark (16:15-20)

I. The Scarcity Mindset vs. The Sacred Feast

The Advent season drives us toward the ultimate hope, which Isaiah (25:6-10) describes as the Sacred Feast: a divine banquet on the mountain where the mourning veil is removed, and Death is destroyed for ever.

The miracle in Matthew (15:29-37)—where Jesus feeds the four thousand—is a prefigurement of this eternal abundance. The crowds ate their fill, and the leftovers—the overflow of grace—filled seven baskets.

Yet, immediately before the miracle, we hear the disciples’ classic reaction to need: scarcity. “Where could we get enough bread in this deserted place?”

This is the voice of the scarcity mindset, the Amygdala screaming for survival and retreat

. It focuses on the magnitude of the problem and the limits of our own resources. Jesus’ question is the antidote: “How many loaves have you?” He shifts the focus from the limits of the deserted place to the limitless power of the Provider.

II. From Overflow to Obligation (The Hero’s Return)

The overflow—those seven baskets full—is the crucial link to the Missionary Feast. Why does God give us more than enough? Because grace is not meant for storage; it is fuel for the mission.

Saint Paul, whose memorial we honor today, understood this better than anyone. He writes in 1 Corinthians (9:16-23) that the Gospel is a duty laid upon him: “I should be punished if I did not preach it!”

In the Hero’s Journey, the Hero receives the Elixir (the Feast/Grace) and must overcome the Refusal of the Return—the temptation to keep the treasure for himself

. Paul reverses this, making himself “the slave of everyone” to share the blessings. His true reward is offering the Good News free, matching Christ’s costless abundance with his own costless service.

III. The Signs That Accompany the Word

The Gospel of Mark (16:15-20) provides the climax, connecting the Feast (the grace received) to the power needed for the road:

“Go out to the whole world… These are the signs that will be associated with believers: in my name they will cast out devils; they will lay their hands on the sick, who will recover.”

The healing of the lame, crippled, and blind in the Matthew reading is the tangible sign that accompanies the Word. The grace you receive at the altar is the power to continue this healing mission. The Mission is not just sharing words; it is sharing the supernatural power that destroys sickness, shame, and spiritual bondage.

IV. Call to Action: Release the Overflow

This Advent, the call is to live immediately from the overflow, transforming your inner abundance into outward action.

Your challenge is to practice Mission-Minded Living:
1. Dismantle Scarcity: Identify one area (time, money, emotional energy) where you are hoarding resources out of fear. Replace the paralyzing thought, “Where could we get enough?” with the faithful command, “How many loaves do I have?” and trust Christ to multiply it.
2. Make Yourself a Slave (in Love): Following Paul’s example, embrace one small, inconvenient act of service or evangelization this week. Give your time or talent freely, mirroring the abundance you received at the Feast.
3. Go with the Signs: Approach your daily life knowing the power that destroyed Death rests upon you. Look for opportunities to share the overflow—a word of encouragement, a prayer for a coworker, a simple act of mercy—trusting that the signs of Christ accompany your obedient Word.
We have been fed. Now, let us share the boundless banquet with the world.

Developed with assistance from Gemini AI
December 1, 2025
False Mercy: When Help Hurts
Why some forms of charity can do more harm than good — and how to offer real support instead

We all want to help. We see someone struggling, and we reach for kindness. We give money, offer shelter, send the care package.

But sometimes, the very thing we do to help… ends up holding someone back.

That’s what we mean by false mercy.

What Is False Mercy?

False mercy looks like kindness.
It feels like compassion.
But in reality, it removes the opportunity for growth.

It’s the kind of help that:
- Solves a problem for someone instead of with them
- Removes consequences that are meant to teach
- Replaces responsibility with rescue
- Makes us feel good, but leaves the other person stuck
When Help Becomes Harm

Imagine this:

A young man is floundering. He can’t hold a job. He avoids responsibility.
His parents step in to pay rent. Then groceries. Then car insurance.

Now he has no pressure to grow, no urgency to change, and no sense of agency.

What looked like love became a trap.
What felt like mercy became a cage.

This isn’t rare — it’s happening all around us.
In families. In schools. In churches. In governments.

And it often starts with good intentions.

Charity Without Challenge

Indiscriminate charity — the kind that gives with no structure, no expectation, and no relationship — can do more than waste resources.

It can:
- Block transformation
- Reduce dignity
- Delay calling
- Send the message: “You can’t do this on your own.”
That’s not love.
That’s quiet sabotage.

The Call Must Be Answered — Personally

In every story worth telling, the hero has to choose.
- The Prodigal Son had to return on his own feet
- Moses had to leave the wilderness and face Pharaoh
- You had to go back to school and finish your degree
The turning point always requires agency.

And when we step in too hard, too soon, or too often…
We may be keeping someone from their turning point.

So How Do We Truly Help?

We don’t need less compassion — we need wiser compassion.

Here’s what that can look like:
- Support with accountability
  → “I believe in you. What are you going to do next?”
- Help that invites responsibility
  → “I’ll match your effort — not replace it.”
- Challenge as a form of care
  → “You’re capable of more. I won’t take that from you.”
- Trust in someone’s potential
  → “I won’t rescue you because I respect you too much.”
Real Mercy Looks Different

It doesn’t always feel soft.
It doesn’t always feel “nice.”

But it’s the kind of love that leads to real growth, not quiet dependency.

Because real mercy doesn’t remove the fire.
It walks beside someone through it — and trusts that they will rise.
June 14, 2025
What Is the Right Way to Help the Poor?

Many people want to help those in need. But sometimes, the way we help can hurt more than it helps—especially if it takes away a person’s sense of dignity or worth. A short story or memory can help us think more clearly about this problem. Here is a reflection and answer on what real charity looks like.

Q: I knew a priest in a small parish. Poor people would come to him asking for food. He would hand them a broom and ask them to sweep the church parking lot while he prepared them something to eat. If they didn’t try hard, they got no food. I also noticed that mulberries are a kind of fruit that you can only eat if you pick them yourself, because they are so fragile. You never see them in the grocery store. And I think the Bible says farmers should not go back to collect parts of the harvest they missed, so poor people could gather it. I also remember President Reagan told a story about a little girl who wanted to help the poor. He said, “Go pick some fruit, sell it, and give the money to someone who needs it.” But the girl asked, “Why can’t the poor person just pick the fruit himself?”

A: You are touching on an old and important question: how can we help people in need in a way that also respects their dignity?

Let’s look at each of the stories you shared:

The priest with the broom: He gave food, but only after asking for a little work. This shows a deep kind of wisdom. He didn’t just feed the person—he helped them feel useful. He gave them a way to take part in the life of the church. That kind of charity is not just about giving things away. It is about helping people stand on their own feet. Saint Paul wrote something similar: “If anyone is not willing to work, let him not eat” (2 Thessalonians 3:10).

The mulberries: These fruits are a great picture of how effort and reward often go together. They are too soft and delicate to sell in stores. If you want to enjoy them, you have to go out and pick them yourself. Nature sometimes works this way—some of the sweetest things can only be reached through hard work.

The Bible and gleaning: In the Old Testament, farmers were told not to harvest every last bit of their crops. They had to leave the edges and anything they dropped for the poor to gather. But the poor still had to go out and pick it up. This wasn’t just a free gift—it was an opportunity to work and eat. It kept both justice and dignity.

Reagan’s story: The little girl’s question—“Why can’t the poor pick the fruit themselves?”—might seem harsh, but it shows a real problem. Sometimes, people who want to help forget that the best kind of help doesn’t do everything for someone. It gives them a way to help themselves.

So what do all these examples show?

The best kind of charity is not just about making people comfortable. It’s about giving them a way to grow, to work, and to feel human. When we give without asking anything in return, we might take away a person’s chance to feel useful and strong.

Real love doesn’t just give. It invites the other person to join in, even if it’s something small—like sweeping a parking lot or picking fruit. That kind of charity is full of truth. And it helps people become whole again.

Conclusion:
Real charity is not soft or weak. It is strong and wise. It gives people what they need, but also calls them to take part in their own healing. When we help others, we must remember: giving is good—but giving in a way that respects a person’s dignity is even better. That is love with truth.

Q&A with ChatGPT

May 6, 2025
What Is a “Fair Share”?

Justice, Charity, and the Danger of Redistribution Without Responsibility

In Deus Caritas Est, Pope Benedict XVI affirms that a just society should ensure everyone receives their “fair share.” But this raises an important question: What exactly is a fair share—and who gets to decide?

A Fair Share Should Reflect Responsibility and Effort

In a truly just society, a fair share is not something handed down from above. It is something earned through work, effort, and personal responsibility. When institutions intervene to redistribute wealth, they often take from those who have produced and give to those who have not—sometimes keeping a portion for themselves. This kind of redistribution may seem compassionate on the surface, but it risks eroding the connection between effort and reward, which is essential to a healthy and motivated society.

Stewardship Works Best When It’s Personal

The person most qualified to manage wealth is the one who earned it. That individual can choose to invest, save, donate, or spend responsibly—because it’s theirs. When someone deposits money in a bank, for example, that money may fund someone else’s business or home. In this way, earned wealth fuels the common good, expands opportunity, and strengthens the economy.

Redistribution by bureaucracy, on the other hand, often doesn’t expand the pie—it simply slices it differently. Worse, it can actually shrink the pie by discouraging hard work, savings, and stewardship.

True Charity Asks Deeper Questions

While meeting material needs is sometimes necessary, we must also ask: Is this truly what this person needs? Love—especially what we call tough love—is not afraid to dig deeper. Sometimes, what someone needs most is not a handout, but guidance, a challenge, or support in taking responsibility for their life.

Institutions and government programs, bound by quotas and policies, often fail to assess the full human picture. They may satisfy external needs while missing emotional, spiritual, or relational poverty. True Christian charity, as taught by the Church, comes not from a faceless system but from a heart moved by love and wisdom.

Justice Without Responsibility Falls Short

Justice and charity must always walk hand in hand with personal responsibility. When systems override this balance, they may promote dependence rather than dignity. A society that forgets this risks losing not only its economic health—but its soul.

Edited by ChatGPT

May 6, 2025
The Parable of the Prodigal Son: A Preference for the Repentant Son Over the Loyal Brother

The Parable of the Prodigal Son is one of the most well-known biblical stories. While often interpreted as a lesson on forgiveness, there’s a deeper, subversive message embedded in the narrative. The story emphasizes the redemption of the repentant son over the loyalty of the older brother, challenging us to reflect on the nature of grace, transformation, and true faith.

Let’s break down why this story shows more favor to the repentant son than the dutiful older brother.

1. The Repentant Son’s Journey

The Prodigal Son embarks on a journey of transformation. He leaves home, squanders his inheritance, and experiences deep suffering. But the key moment in the story is when he “comes to his senses,” realizing that his life has gone astray. Returning home isn’t just about apologizing—it’s about a profound change of heart.

His journey isn’t just physical; it’s deeply moral and spiritual. Without experiencing loss and humility, the son wouldn’t have gained the wisdom necessary to understand what truly matters. His repentance is not merely saying “sorry”; it’s taking full responsibility and seeking reconciliation.

2. The Older Brother’s Stagnation

In contrast, the older brother represents the opposite of transformation. He has remained “loyal” and “dutiful,” yet he lacks the deeper compassion and self-awareness that the younger son gains through his fall. His loyalty is tied to a transactional understanding of his relationship with his father. He believes that following the rules entitles him to rewards.

However, when he sees his brother return, he becomes bitter and resentful. His jealousy reveals his inability to comprehend the true nature of forgiveness and grace. While he believes that loyalty should be rewarded, he struggles to accept the father’s generosity toward the repentant son. This exposes the flaw in his view of faithfulness: it’s not just about staying loyal; it’s about embracing grace, forgiveness, and love.

3. The Father’s Preference for the Repentant Son

The father’s actions in the story speak volumes. He doesn’t just forgive the younger son—he goes out of his way to restore him to his rightful place in the family. The father’s joy and celebration of the son’s return show that he values transformation over mere loyalty. To him, the younger son’s repentance signifies a deeper, more meaningful change.

The older brother, on the other hand, cannot understand why his brother is being celebrated. His view of loyalty lacks grace, focusing solely on merit. The father’s actions reveal a profound truth: that genuine transformation and repentance are more valuable than blind obedience or duty.

4. The Parable’s Subversive Message

What makes the Prodigal Son so powerful is how it subverts conventional expectations. The older brother, who has done everything right, is not the one the father celebrates. Instead, it is the one who has made mistakes, strayed, and then returned with genuine repentance.

This aligns with a deeper spiritual principle often emphasized in Christian teachings: God values repentance and the willingness to transform oneself over mere outward adherence to rules or social norms. The story challenges the idea that it’s enough to simply “do your duty” or “stay loyal.” True faith requires openness to growth, change, and grace.

5. The Call to Radical Grace

The parable points to a radical message: true grace and forgiveness are not about rewarding those who follow the rules but about welcoming the lost, the broken, and the repentant. The father’s unconditional love for the Prodigal Son serves as a model of divine love—extending forgiveness even to those who have fallen farthest, as long as they return with a sincere heart.

This challenges conventional ideas of justice based on merit and points to a more inclusive form of love. The older brother’s sense of entitlement contrasts sharply with the father’s generosity, showing that grace operates outside systems of merit and deservingness.

6. The Lesson for the Faithful

There’s a deeper challenge here for the “faithful” or “loyal” figures in the story, such as the older brother (who represents the “righteous” or those who follow the rules). The story teaches that loyalty and obedience don’t automatically entitle you to special treatment. Instead, the lesson is about embracing the joy of redemption and the value of grace.

The older son’s bitterness reveals a misunderstanding of true loyalty. Loyalty isn’t about comparison or competition; it’s about love, compassion, and the willingness to rejoice in the redemption of others. The parable emphasizes that doing the right thing is important, but it must be coupled with a generous, forgiving heart.

Conclusion: The Preference for the Repentant Son

The Prodigal Son’s story clearly favors the repentant son over the older brother. It places a higher value on transformation, humility, and the willingness to embrace grace over mere fidelity or rigid adherence to rules. The father’s response teaches us a profound lesson about the nature of divine love and forgiveness, encouraging us to look beyond our assumptions about justice, loyalty, and merit.

The older brother’s jealousy and anger reflect the common human tendency to measure worth based on performance. But the parable calls us to embrace a more radical, compassionate vision—a vision where even the most flawed and broken can be redeemed, and their return is celebrated, not condemned.

Yes, the story of the Prodigal Son does show a preference for the repentant son—and in doing so, it calls attention to the importance of grace over judgment and transformation over stagnation.

Written in collaboration with ChatGPT (OpenAI, 2025).

March 30, 2025
Neighbor Definition

I am in the process of trying to analyze what the Bible refers to as Neighbor.

The Bible says to Love your Neighbor. It also says that whatever you do for the least of these, you do for me. In the days of the Bible, if it involved a distance of more than 20 miles, the best you could hope to do was send a package or a gift.

The word Neighbor translates to Vecino in Spanish. Vecino is like the word Vicinity. And the direct literal translation from Spanish to English is Near.

A Neighbor is a person who is near. I would say that a neighbor is a person within your Microsphere.

The Bible says to whatever you do to the least of these, you do to me. The least of these would extend to those who you see regularly, but who are considered less by society.

That includes children, women, the poor and the infirm.

It also extends to strangers and your enemy. But even in these cases, it refers to a stranger that comes to you. And it also addresses an enemy who is near to you.

None of these references for neighbor, least of these, Stranger, or Enemy is a reference to significantly beyond your microsphere. I think this also brings in what the Catholic Church says about subsidiarity, that we are to focus on taking care of things at the most local level.

If we want to deal with what takes place in a foreign land, Jesus sent his disciples out with just their sandals, and not even any food to eat. He did not send them out with goods as gifts that might influence the receivers.

This model seems most like how the Amish and Mennonites live. The Mennonites have missions, but they mostly go live with the people and be an example. The Amish model does not allow for traveling great distances

Regards

Tom Neugebauer

Seized by Christ

August 11, 2018