Seized by Christ

They are experiencing Christianity as joy and hope, having thus become lovers of Christ.

  • From christian to Christian: The Heart of Vocations

    Vocations start with knowing Christ — the decisive question every Catholic must face

    Introduction

    In our previous blogs, we examined priestly vocations first through statistics, then through seven questions from Catholic to consecrated vocation. But even those questions assume something deeper: a man must already know Christ to respond faithfully. Without that encounter, the questions remain unanswered, the call unnoticed.

    This is where Cardinal Joseph Ratzinger (Pope Benedict XVI) offers a decisive lens for understanding vocations and Christian life itself. He asks:

    Have you experienced an event or person which gives life a new horizon, and a decisive direction? Do you experience it as joy and hope? Are you inwardly seized by Christianity, and have you become a lover of Christ?

    This is the question behind all vocations. Many Catholic men do not pursue the priesthood, not because of celibacy or rules, but because they have never fully experienced Christ in this way.

    The Core Reality

    A vocation is not primarily about a career path, a calling to serve a group, or a set of obligations. It is about responding to a personal encounter with Christ.

    • If a man has not experienced this decisive horizon in his life, celibacy will always seem like an obstacle.
    • If a man does not trust God with his life, obedience to a religious community will feel impossible.
    • If a man does not recognize the presence of Christ in others, service will seem burdensome.

    In other words, the foundation of all vocations is being seized by Christ Himself. All the statistical analyses, discernment questions, and organizational structures build on this first encounter. Without it, the rest is form without life.

    Creating Environments for Encounter

    This insight also shows what the Church can do to support vocations: create spaces and experiences where people can meet Christ personally. This is not just about instruction, programs, or prayer for vocations — it is about real-life encounters, mentorship, and communities where faith comes alive.

    As I have often reflected: when I pray for more workers in the harvest, God often shows me what I can do to move things forward. We cannot simply hope for miracles; we can build environments that foster encounter, trust, and spiritual growth.

    Conclusion

    The question for vocations — and for Christian living — is not primarily about celibacy, obedience, or even statistics. It is about Christ taking hold of a person’s life.

    Without that encounter, no numbers, programs, or rules will generate vocations. With it, even one man saying “yes” can change countless lives.

    Vocations begin at the heart, and the heart begins with Christ.

    Developed with assistance from ChatGPT-5

  • Seven Questions from Catholic to Consecrated Vocation

    From possibility to discernment — a practical guide for those considering priesthood or consecrated life

    Introduction: From Coin Toss to Questions

    In our last reflection, we looked at priestly vocations through the lens of statistics. With one diocesan priest for every 3,000 Catholic men, vocations today can seem almost miraculous — like flipping twelve coins and getting heads every time.

    But what if we replaced those twelve coins with seven questions? Questions that, if answered honestly and faithfully, could help a man discern whether he is called to a consecrated vocation. This approach moves from mere probability to spiritual discernment, from abstract numbers to personal reflection.

    The Seven Questions from Catholic to Consecrated Vocation

    1. Grace

    • Are you being honest with yourself?
    • Are you committed to putting God’s will first?
    • Do you trust God’s providence for your future?
    • Are you aware that those who give all for Christ will bear much fruit and be rewarded with joy and peace?

    2. Vocation Fit

    • Is there an organization or charism that complements your perceived vocation or interests?
    • Could you see yourself participating fully and happily in that community?

    3. Trust

    • Are you comfortable that the group is faithful to Church teaching, transparent, and well-governed?
    • Can you entrust your future obedience to this group with confidence?

    4. Celibacy

    • Are you willing to accept celibacy as a sign of trust and commitment to God?
    • Do you recognize the benefits of consecrated celibacy over marriage within this vocation?
    • Could your vocation be fulfilled outside a celibate life?
    • Would marriage prevent you from living this vocation fully?
    • Do you believe that, by God’s grace, a person can sacrifice personal benefit for God’s plan?

    5. Service

    • Do you understand the importance of the presence of consecrated religious for the well-being of families, the Church, and the salvation of souls?
    • Is the vocational need significant enough to justify the sacrifices required?
    • Are you aware that Christ is present in each person you will serve?

    6. Compatibility

    • Will consecration to this group allow you to achieve your broader vocation?
    • Will the group allow flexibility as your vocation evolves with your faith?

    7. Timing

    • Do you believe God is calling you now, or might the call come at a later time?

    Reflection

    Most of the stumbling blocks I’ve observed are not about rules or regulations, but trust in God. Many men hesitate to surrender personal freedom — especially sexuality — because they do not truly know God or experience His providence in their lives.

    In reality, this is the same reason many do not fully live as Christians in the first place. Cardinal Ratzinger phrased it poignantly:

    Have you experienced an event or person which gives life a new horizon, and a decisive direction? Do you experience it as joy and hope? Are you inwardly seized by Christianity, and have you become a lover of Christ?

    Vocations grow from a foundation of encounter with Christ. Without that, no set of questions, rules, or statistics can bear fruit.

    Conclusion

    By replacing the coin tosses with these seven questions, we can move from seeing vocations as statistical miracles to seeing them as discernible possibilities. But the first and most important step is always the same: knowing Christ and trusting Him with your life.

    Developed with assistance from ChatGPT-5

  • Vocations by the Numbers:

    Why Priestly Life Looks Like a Miracle

    About fifteen years ago, I began to investigate the state of vocations in the Church. What I found was sobering. At that time, in my own diocese, there was about one diocesan priest for every 3,000 Catholic men.

    To an engineer like me, those numbers were staggering. If something happens only once in 3,000 tries, statisticians don’t call it normal — they call it an anomaly, an outlier, or even an error. The positive spin we use in the Church is “miracle.”

    But think of what that means: if vocations really were chosen at random, it would take the equivalent of tossing a coin twelve times and having it come up heads every time before a man became a priest. If that actually happened, most of us would laugh, say it was a bum toss, and start over.

    What if Priestly Vocations Were Realistic?

    Just for the sake of discussion, I asked myself: what if one priestly vocation came from every 100 men? That’s still not a majority, but it’s at least in the realm of possibility.

    In statistical terms, that would be like tossing seven coins and having them all land heads — odds of about 1 in 128. Far more likely than 1 in 3,000.

    If we applied this across a parish or diocese, the numbers look very different:

    • Assume people live about 83 years, or roughly 1,000 months.
    • That means people are born and die at about the same rate: one born, one die, per 1,000 people each month.
    • If a priest’s ministry spans half his life, then at any given time there whould be 1 priest for every 200 men.
    • With half the Church being women, that would mean 1 priest for every 400 Catholics.
    • There would be every year 1 new priest for every 16,000 Catholics.

    Take a parish of 2,000 families — say 5,2000 parishioners. By this ratio, we should have 12 to 13 priests in that one parish. And it would produce roughly 1 new priest vocation every 3. years. (16,000 / 5,000)
    Take my diocese, with about 1.6 million Catholics. By this measure, we should have 4,000 priests. And we should have about 100 men becoming new priests every year.

    The reality, of course, is nowhere near that.

    A Sobering Comparison

    We treat marriage very differently. Even with falling rates, still around half of people marry. When it drops, we call it a tragedy.

    But imagine if marriage happened at the same rate as priesthood — once in 3,000. Would we even call it a “vocation,” or just a statistical accident?

    That is the dilemma with vocations today. By the numbers, the priesthood no longer looks like a reasonable life option for Catholic men. It looks like winning the lottery.

    And yet, the Church depends on it.

    To be continued: In the next reflection, I’ll share how I asked myself: what if we replaced the seven coin tosses with seven questions? If a man could answer “yes” to all seven, maybe he should seriously consider a consecrated vocation.

  • 8 Questions on the Road from Christian to Catholic

    From following Christ to belonging to His Church

    After reflecting on the eight questions that move a person toward Christ, I realized there is a further journey: the road from being Christian to being Catholic. Many stop halfway, content with believing in Christ without entering the fullness of His Church. But if Christianity is real, it must lead to the Church Christ founded.

    Here are eight questions that guide that second step:

    1. Is the Catholic Church the Church that God founded?
    2. Do you believe its history?
    3. Are you Catholic because you are Christian?
    4. Is the Church the Body of Christ?
    5. Do you profess with the Nicene Creed: One, Holy, Catholic, and Apostolic?
    6. Do you recognize the Church as the fullness of goodness?
    7. Do you accept her teaching as the fullness of truth?
    8. Do you see her life as the fullness of beauty?

    These questions deepen the challenge. To be Catholic is not merely to add rules, traditions, or identity markers. It is to believe that Christ did not leave us orphans but founded a visible Body — one, holy, catholic, and apostolic — where His truth, goodness, and beauty are made present.

    The first eight questions bring you to Christ. These eight lead you all the way home.

  • 8 Questions on the Road to Christ

    From seeking the truth to being seized by Christ

    On my journey of reflection, I came across a simple yet profound set of questions often used to guide a person from unbelief to faith. These eight steps move from basic honesty with oneself to the heart of Christianity:

    1. Are you being honest with yourself?
    2. Do you seek the truth?
    3. Is there some kind of God? (atheism vs. theism) — 5/6 of the world believes in some kind of god.
    4. Is it one God or many? (monotheism vs. polytheism) — about half of the world believes in one God.
    5. Is all God, or is He present but separate? (pantheism vs. Creator).
    6. Is God morally good, or is He indifferent to good and evil?
    7. Did God simply wind up the world, or is He present in history?
    8. Is God one person or three? Is Jesus His Son? One-third of the world is Christian.

    Each of these questions acts as a step on the “road to Christ.” They push us to examine what we believe, and why. Yet, even after answering all eight in favor of Christianity, there is still a deeper question that cannot be ignored.

    Joseph Cardinal Ratzinger (later Pope Benedict XVI) expressed it this way:

    Have you experienced an event or person which gives life a new horizon, and a decisive direction? Do you experience it as joy and hope? Are you inwardly seized by Christianity, and have you become a lover of Christ?

    That final question makes all the difference. It cuts to the heart: how many who call themselves “christian” (with a small c) have truly become Christian (with a capital C) in this deeper sense?

    The journey is not only about intellectual assent but about encounter, transformation, and love. Without that, the “road to Christ” remains unfinished.

  • The Best Version of Yourself—or Something Greater?

    I first heard the phrase “the best version of yourself” on a business trip to Singapore. Later I heard Matthew Kelly use it, and I wondered—who said it first? Did he pick it up somewhere, or did others pick it up from him?

    Either way, whenever I hear it, I start asking questions. How many versions of myself are there supposed to be? It almost sounds like we’re meant to carry around a closet of personalities. “Today I’ll be Mr. Jekyll. Tomorrow I’ll be the thief. On Sunday I’ll put on my Christian self.” If that’s the case, then which one is the authentic self? And if I have to choose my “best” version, what does that say about all the rest?

    Maybe I’m on version 2.8 of my “best self” today—but what about 2.9, or 3.0? What if the best I can muster still isn’t very good? Do I just keep patching and upgrading like faulty software? Or will people ask, “Is that really your best version, or are you holding something back?”

    The more I hear this phrase, the more I think it misses the point. It makes “the best version of yourself” sound like something you accomplish on your own. But the truth is different: the best version of me is nothing compared to letting Christ live through me.

    And strangely enough, the more I put others first, the more “myself” I become. When I serve, I am surrounded by love and goodwill that multiplies my life far beyond what I could build alone. My “best version” is not about polishing up a private identity—it’s about creating the best version of my service, the best version of my vocation.

    So maybe the question isn’t, What’s the best version of yourself? but Who lives in you? Who do you belong to? Because if it’s just me, the best I can do is never enough. But if it’s Christ—then there is no limit.

    Epilogue: Where Did the Phrase Come From?

    The phrase “the best version of yourself” has become popular in motivational and self-help circles, but it has been especially tied to the work of Matthew Kelly, the Catholic author and speaker. Kelly made it a central theme in his books and talks, and for many people, the phrase is now inseparable from his message of spiritual renewal.

    That said, the idea itself isn’t unique to him. The broader self-improvement world has long promoted similar concepts about unlocking your potential, achieving your highest goals, or striving to become your “best self.”

    But here is the caution: when this phrase is left vague or purely self-focused, it can become just another slogan. It risks making people restless, always chasing after some imagined “best” that never arrives.

    Which brings us back to the Christian answer. The “best version” of you is not something you design or manufacture—it is what happens when Christ lives in you. Left to ourselves, we are always chasing. With Him, we are finally becoming.

    Developed with assistance from ChatGPT-5

  • False Eternities and the Monster That Devours Nations

    Pope Benedict’s warning for our age


    “You see, man strives for eternal joy; he would like pleasure in the extreme, would like what is eternal. But when there is no God, it is not granted to him and it cannot be. Then he himself must now create something that is fictitious, a false eternity.” — Pope Benedict XVI

    Every human heart longs for joy without end. We are not satisfied with passing pleasures; we want what lasts forever. Yet when God is removed from the horizon, eternity slips out of reach. The desire does not vanish—it mutates. Man tries to build “false eternities,” counterfeits of heaven that promise happiness but cannot deliver.

    This craving becomes restless, unable to be content with reality. And from this restlessness, Pope Benedict warns, arise destructive forces: arrogance, boredom, and a false idea of freedom. The result is what he calls a “devil’s paradise.”

    Drugs, sex tourism, consumerism—these are not just personal vices. They are entire counterfeit worlds, whole systems that consume lives, families, and nations. Addiction fuels industries that exhaust whole countries. Exploitation of youth and sex tourism ravage generations. Consumerism turns entire societies into slaves of appetite.

    “It is as if an evil monster had its hand on the country,” Benedict says, “corrupting the people, destroying youth, tearing apart families, leading to violence, and endangering the future of entire nations.”

    This is more than a moral warning; it is a prophetic one. False eternities do not remain private—they devour cultures.

    What, then, is the Christian answer? Benedict insists:

    • The eternity man seeks comes only from God.
    • God alone is the first necessity to withstand the afflictions of this time.
    • Christians must not only proclaim this truth, but live it—embodying the eternity we have already begun to taste in Christ.

    This is a sign of our times. It is also our challenge. The choice before us is stark: either false eternities that enslave, or the true eternity that saves. Only in God does our restless desire find its home—and only in Him can nations be healed from the monster that devours them.

    Developed with assistance from ChatGPT-5

  • Take Up Your Cross:

    The Hero’s Anthem of Discipleship

    At Mass today, the congregation sang a hymn that almost reads like a hero’s anthem:

    “Take up thy cross,” the Savior said,
     “if thou wouldst my disciple be;
     deny thyself, the world forsake,
     and humbly follow after Me.”

    “Take up thy cross, let not its weight
     fill thy weak spirit with alarm;
     His strength shall bear thy spirit up,
     and brace thy heart, and nerve thine arm.”

    “Take up thy cross, nor heed the shame,
     nor let thy foolish pride rebel;
     thy Lord for thee the cross endured,
     to save thy soul from death and hell.”

    “Take up thy cross, and follow Christ,
     nor think till death to lay it down;
     for only they who bear the cross
     may hope to wear the glorious crown.”

    At first glance, it is a call to discipleship, a reminder to endure suffering, and a promise of eternal reward. But the hymn also mirrors the archetypal Hero’s Journey:

    • The Call to Adventure: The Savior invites each disciple to leave comfort behind, deny selfish desires, and step into a path of transformation.
    • Supernatural Aid: Divine strength sustains the believer, just as mythic heroes receive guidance and power from mentors or gods.
    • The Road of Trials: Enduring shame, temptation, and inner resistance is the crucible that refines courage, humility, and faith.
    • The Ultimate Boon: The crown at the journey’s end is victory over death and union with God—eternal life as the hero’s reward.
    • Return to the World: Though the cross is carried daily, the disciple’s journey inspires others, becoming a witness of hope and courage in the ordinary world.

    In essence, the hymn frames discipleship as a heroic quest. Each cross we bear is both trial and triumph, each act of faith a step along the path of transformation. It reminds us that true heroism is not the absence of suffering, but the courage to endure, the humility to trust, and the hope that, in the end, life’s ultimate reward is already glimpsed in faith.

    The lyrics are by: Everest, Charles William, M.A

    Written with assistance from ChatGPT-5

  • Freedom of Religion and the Courage to Listen

    Respectful Sharing Strengthens Faith, not Fear.

    Freedom of religion means more than just the right to believe privately. It also implies that no one should be offended simply because someone shares their faith. After all, whenever people talk with us—about life, health, politics, or anything else—they are really sharing what they believe. Religion is no different.

    If you are firm in your faith, hearing another perspective should only strengthen your own conviction. If you are not firm, it may reveal that you are still searching. But violence or hostility toward another’s witness usually signals insecurity, not strength.

    Of course, freedom also requires respect. If someone is badgering you or distracting you from your purpose, it is fair to set boundaries. And this works both ways. If you share your faith with someone and they show no interest beyond a simple conversation, move on. It may not be for them—or it may not yet be their time. Pushing too hard can close the very door you hope will one day open.

    True freedom of religion is not silence, but respectful exchange. It gives room for each heart to seek truth in peace.

    Developed with assistance from ChatGPT-5

    Follow-up Reflection:
    Freedom of Religion, Truth, and the Search for Eternity – Why freedom demands responsibility in faith.

  • Freedom of Religion, Truth, and the Search for Eternity

    Why freedom demands responsibility in faith

    We live in an age where freedom of religion is widely affirmed. At its core, this means that every person has the right to believe as they choose. No one should be forced into faith, nor punished for following their conscience.

    But that freedom also brings a serious responsibility. If adults are free to choose, then each of us should be intentional about our choice. Why would anyone remain in a religion they believe is not the best path for them? A thoughtful person should seek out the truth, weigh what is offered, and decide what is truly worth staking their life on.

    As Catholics, we believe Jesus’ words: “I am the way, the truth, and the life. No one comes to the Father except through me” (John 14:6). For us, Heaven is where Christ is. To someone outside the faith, however, that may not sound appealing. If their idea of heaven is life without Jesus, then by definition, their “heaven” would actually be part of what Christians call hell.

    This doesn’t mean we condemn others. In fact, freedom of religion cuts both ways. If I claim Christ as the only way, my neighbor has just as much right to claim otherwise. What we don’t have the right to do is force conversion or resort to violence in the name of truth. Our call is different: to witness, to invite, to live a life that reflects the joy of knowing Christ.

    And this is where Pope Benedict XVI’s insight becomes urgent. In Light of the World (2010), he reflects on what happens when people reject God’s eternity:

    “Man strives for eternal joy; he would like pleasure in the extreme, would like what is eternal. But when there is no God, it is not granted to him and it cannot be. Then he himself must now create something that is fictitious, a false eternity… A craving for happiness has developed that cannot content itself with things as they are. The destructive processes at work in that are extraordinary and are born from the arrogance, the boredom, and the false freedom of the Western world.”

    Drugs, sex tourism, consumerism—Benedict calls these “false eternities,” counterfeit paradises that destroy families, enslave nations, and wound the dignity of entire peoples. They promise joy, but deliver despair.

    The alternative is not complicated. It is Christ. In Him, we taste eternity even now: peace that lasts, joy that cannot be taken away, love that gives life. Freedom of religion allows each person to choose—but only Christ offers a freedom that endures beyond this world.

    So what do we do as Christians?

    • Hold fast to the truth, without arrogance.
    • Respect others’ freedom, without compromise.
    • Live in such a way that others glimpse Heaven through us.

    Freedom of religion gives us the right to believe as we will. But the Gospel gives us the reason to believe as we should.

    Developed with assistance from ChatGPT-5

    Follow-up Reflection:
    Freedom of Religion and the Courage to Listen – Respectful sharing strengthens faith, not fear.