The questions that this paper will answer are: What does hope look like for a world that is wounded and divided? What are the possible contributions of Catholic education to the construction of the praxis of hope for the world? What has emerged in the post-pandemic world is greater violence, wars, nationalism, intolerance, extremism, populism, narrow construction of identity, social hierarchies, and a dysfunctional value system all of which fuel division, injustice, poverty, and tension among nations and peoples. The prevailing conditions create moral, social, spiritual, and all sorts of injuries for many people everywhere. The nature of national and global politics even within religious institutions and the contestations for power and the ‘economies that kill’ (as Pope Francis describes the global economy) have created a fractured world. This disorienting politics of winner takes all continues to inflict painful existential wounds on so many people, especially minoritized people and those who inhabit the existential peripheries of life. In the second part of my paper, I will make a case for hope not simply as a promise but rather as a praxis and performance that emerges through series of conversion processes that a critical and integral Catholic education can bring about in individuals, cultures, churches, and nations through the transformation of worldviews, mindsets, behaviors, relationships, and daily choices. Using stories of people at the existential peripheries of life and drawing from my research on diversity, equity, and inclusive education in Catholic education carried out in Canada, Uganda, Nigeria, and Kenya, I will paint a portrait of how Catholic education could bring about the reinvention of love through social friendship. Catholic education provides the capacious space and the accepting environment for what Pope Francis constantly refers to as a culture of encounter or what Africans refer to in different languages as Ubuntu—a welcoming and open relational space where everyone can participate in the bond of life through a supportive and empowering community. It is through the invention or reinvention of love that Catholic education can potentiate the praxis of hope through healing, reconciliation, social justice, restorative justice, and pragmatic solidarity. The collective effort for a global ethics, to create conditions for human and cosmic flourishing and for promoting the common good will not emerge through wishful thinking, prayers for divine intervention, or intellectual retrenchment or receding into the safety of one’s group or personal haven. It will require a deepening of the Catholic intellectual traditions, and a movement away from culture wars, identity politics, and closed narratives of human nature, cultures, ecclesial or religious distinctness and virtuosity. Catholic education will be presented as diverse traditions of over 2000 years that have mediated to cultures and peoples, diverse ways of knowing and encountering love and otherness through the emptying of the self and the rejection of all forms of idols that block the human and communal gaze within the imprisoning walls of the self, group, religion, race, nation, and other forms of social hierarchies and economies of scale. Recovering or rather reinventing this promise, will be a demonstration of the praxis of hope for a wounded and broken world.