Amoris Laetitia 92: More on Patience

amoris laetitia memeToday we continue looking at patience. Two extremes to avoid:

92. Being patient does not mean letting ourselves be constantly mistreated, tolerating physical aggression or allowing other people to use us. We encounter problems whenever we think that relationships or people ought to be perfect, or when we put ourselves at the center and expect things to turn out our way. Then everything makes us impatient, everything makes us react aggressively.

We are looking at generalities here, but ones which apply to relationships and our expectations of these relationships:

Unless we cultivate patience, we will always find excuses for responding angrily. We will end up incapable of living together, antisocial, unable to control our impulses, and our families will become battlegrounds. That is why the word of God tells us: “Let all bitterness and wrath and anger and clamor and slander be put away from you, with all malice” (Eph 4:31).

What is the path to patience? These apply to our loved ones as much as anyone:

Patience takes root when I recognize that other people also have a right to live in this world, just as they are. It does not matter if they hold me back, if they unsettle my plans, or annoy me by the way they act or think, or if they are not everything I want them to be. Love always has an aspect of deep compassion that leads to accepting the other person as part of this world, even when he or she acts differently than I would like.

Remember that Amoris Laetitia is online here.

About catholicsensibility

Todd lives in the Pacific Northwest, serving a Catholic parish as a lay minister.
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One Response to Amoris Laetitia 92: More on Patience

  1. Liam says:

    “Being patient does not mean letting ourselves be constantly mistreated, tolerating physical aggression or allowing other people to use us.”

    Ah. This is not, unfortunately, self-evident from centuries of Catholic praxis. Entirely too much of that praxis was informed by *monastic* spirituality that idealized a particularly extreme form of obedience without conscience that *also* provided an opportunity for religious superiors to abuse those under their authority. From St Catherine of Siena through St Alphonsus Liguori, you can find the residue of this in how one should obey and be silent in the face of abuse Ior, in the case of the former, embracing the rule that she would obey her superior even if the superior directly contradicted what our Lord told her to do – which, while actually having some reason to it, is a rule that can easily be abused as well).

    The nature of modern media has shed light on the underside of the ideology of obedience as a tool of docility in the hands of proudly Christian oppressors (say in European colonies – Ireland and the Belgian Congo being the modern foundational narratives though the roots go back to the 16th century in the New World, then the Indian subcontinent, et cet. – the then Holocaust, and, more recently, the sexual abuse coverup scandal).

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