This dissertation describes how the politics of being Catholic in China intersects with aspirations to upward, transnational social mobility. Overlapping spiritual and material motivations, made possible by flexible alignment with “official” and “underground” churches, afford Chinese Catholics of rural extraction new urban and transnational futures. Lived out as vocations, or religious callings (e.g., to the priesthood, to marriage, or to an entrepreneurial life overseas), these futures are achieved via a confessional style of mobility that “calls” people from the village to the city, and from China to overseas Chinese communities. These callings are regimented by an axis of differentiation between listening (to God) and scheming (for self-gain). Christian contrasts (sacred/secular, heavenly/earthly, listening/scheming) structure how priests and parishioners move up, often in ways that align with state norms and class ideologies of vocational transparency, national identity, urban renovation, and rural/urban difference. Based on fourteen months of fieldwork in Hangzhou and New York from 2017 to 2018, this dissertation argues that callings to urban and transnational futures are among the affordances of Catholic minoritarianism in China. This claim intervenes in scholarly studies of Chinese Catholicism as a largely village-based phenomenon still trying to come to terms with global modernity and the chronotope of the secular city. Three priests and a wealthy family at a Catholic parish in Hangzhou – or rather, between China and the United States – are the upwardly mobile interlocutors through which this dissertation examines Catholic politics and mobilities. As they advance, Christian contrasts become more difficult, yet more important, to distinguish. By “listening to God’s voice” and “following God’s plan,” people called by God defer their personal agency while navigating the participant frameworks of hospitality and renqing (human feeling). They incur spiritual and economic loss if they fail to detect, or detect too lately, scammers and “false angels.” Entangling moral and economic forms of capital, they turn to confessional mobility as the solution to ecclesial “impurity” and socioeconomic stagnation.