God In All Things

Given all the evil humanity does, why has God not given up on us? The question runs through a comfortable hell, a wounded soldier’s restless sickbed, and a prophet’s reply to a people who call God unfair.

A convergence of unrelated family crises in a single week raises the question of what it means to feel spiritually attacked. Can we assign blame to an external force for the misfortunes of life? There is a way to experience suffering honestly without collapsing into negativity or denial.

The Spanish verb Ignatius used in the Contemplatio, alcanzar, means not "to attain" but "to catch up to," revealing the exercise as an invitation to close a distance rather than reach a static goal. Because God has already been moving toward humanity in love, prayer becomes the act of running to catch up with a closeness that was in motion long before it was noticed.

Ignatian indifference is not apathy or the absence of desire, but a hard-won freedom to hold even our deepest, most genuine desires loosely enough to trust God's invitation in whatever the moment actually brings. Ignatius did not arrive at this teaching through insight alone; it was forged gradually across Manresa, Jerusalem, Paris, and the Inquisition, each a real disappointment or trial that asked him to trust again.

The body is not an obstacle to spiritual knowledge but one of its most reliable channels, a truth independently discovered by Ignatius of Loyola on a sickbed and by psychologist Eugene Gendlin in a Chicago laboratory four hundred years later. Ignatian discernment, far from being an intellectual exercise, is grounded in a somatic attentiveness to the interior movements of consolation and desolation that the body registers before the mind can name them.

The Gospel is inherently political—concerned with how human beings live together, how power is exercised, and who bears its cost—but it is not partisan, and the difference between those two things matters enormously. The Ignatian tradition, from Ignatius's own Two Standards meditation through five centuries of Jesuit witness, offers a framework for engaging political reality not through tribal allegiance but through fidelity to a gospel that consistently finds itself on the side of the poor, the marginalised, and the truth.

Hope and optimism are not the same thing: optimism is a prediction about outcomes, while hope is an orientation of the spirit that doesn't require a particular future to hold firm. Drawing on Havel, Rahner, Byung-Chul Han, and Ignatian spirituality, this is a reflection on hope as a deliberate choice to remain open to God's future, even in the midst of darkness and uncertainty.

We are made for mutual gaze and this fundamental human need points toward something deeper: a God who gazes upon us with love before we get anything right or wrong. To be truly seen by another, and to truly see them, is not merely a social act but a spiritual one, a tangible making-present of divine love in the world.

What Christianity has called sin can now be named more precisely as trauma, developmental wounds, and disconnection from our true selves—a shift from moral failure to existential brokenness. Greg Boyle's work at Homeboy Industries, grounded in the conviction that there are no bad people but only wounded ones, suggests that redemption means being reminded of our inherent goodness rather than being saved from inherent badness.

The universe operates on a rhythm of order and creative disruption, from the primordial soup to scattered toys on a living room floor. God doesn't sterilize our chaos—whether the playful mess of children at creative play or the painful mess of suffering and brokenness—but enters into it, revealing even disorder as holy ground where grace emerges.