Vain apologies. "Usually they want to excuse impatience by saying that it is difficult to endure troubles, and because of them it is natural for a person to grieve, not to feel anything. But to be faint-hearted to endure troubles and to grieve too much is characteristic of a timid, pampered, or stupid person, and not of a wise person or a Christian. No one will despise moderate sorrow, no one will demand insensitivity.

They say: "My misfortune is much heavier and more protracted than it would be possible to endure complacently." But with God's help, everything can be endured; the measure and duration of misfortune depends on God's Providence. Will it be easier and sooner to end misfortune if you endure it impatiently?

"Another misfortune, at another time, in another place, I would rather endure," they sometimes say. But the Good Father knows better what, when, and where you need to endure. Will you point out to God? To desire to choose misfortune for oneself is a matter of self-love. To endure misfortune sent from God good-naturedly, with humble submission to the will of God, is a matter of virtue. Did you suffer losses, illness, difficulties, fear? This is how it should be. This is ordained by God, and did not happen by chance. A person must submit to everything that God pleases to send.

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Remedies for impatience. — The mind and heart must be distracted from misfortune, until the indignation of the spirit has passed and the arousal of the senses has calmed down, they must be turned to pleasant, pious things, to the sufferings and death of Jesus Christ, to contemplation of the ways of God's Providence, which allows misfortunes for good purposes; one's will must be subordinated to the will of God.

In every misfortune we must pay attention to the particular goal for which God has allowed us to suffer, and, having understood this goal, we must direct everything to it.

Such, for example, are the following goals: renunciation of addiction to worldly goods; inducement to repentance of grave sins, cleansing of moral shortcomings; bringing to the realization of one's weakness, not trusting in oneself, affirmation in hope in God; surrendering oneself to the will of God; exercise, strengthening in mercy to the suffering, in patience and other virtues; the need for the common good. For example, during a fire or flood, the righteous also suffer damage, and the pious die from the spread of epidemic disease, along with sinners who have incurred the wrath of God, in order to show others an edifying example of generous patience and to give them a great reward in the future life for enduring sorrows. The misfortunes sent to us from God should be considered a sign of God's special love for us and a great blessing. For the Lord chastens whom He loves (Heb. 12:6). Therefore, it is necessary to revere the counsels of God, to thank God in misfortunes, to please Him, to place all hope in Him, to surrender entirely to Him. We must be careful not to grumble, not to demand of God, not to prescribe laws to Him by what misfortunes, in what way and at what time He should test and exercise our patience. In everything we must surrender to God. More often it is necessary to meditate on the harmful actions of impatience, on the necessity, nobility, and benefits of patience. Sorrow inflicted by demons must be driven away by prayer, reading edifying books, communion and conversation with pious people.

Anger

Anger, as stated above, comes from voluptuousness, self-interest, and pride. Anger refers to intense irritation for an offense inflicted on ourselves or others we love. When it is combined only with a feeling of disgust for the author of the offense, it is called indignation; and when it is combined with the desire to take revenge, to do some evil to the offender, then it is called anger proper. Not only indignation, but also anger is sometimes permissible, righteous, if only it agrees with reason in the object, purpose, means, and manner of manifestation. And more often he is bad, unrighteous, when he does not agree with reason. We can wish evil on others, as a necessary means for good, for example, to correct a sinner, or for the good of others, to protect the offended. Thus the Saviour was indignant at the Pharisees, and with anger drove the merchants out of the temple (cf. Mk. 3:5; Jn. 2:14-15). And unrighteous anger happens when evil is done to another for evil's sake, in order only to take revenge. Anger can be righteous and unrighteous, depending on the object, purpose, means and image. The object of anger must be worthy; good end: means adapted to the object and purpose, useful, necessary; the manner of detection should be in accordance with reason, so that the anger is not too swift, stronger, longer, or stricter than it should be (cf. James 1:19; Eph. 4:26; Psalm 4:5). A strong indignation of the spirit against things or irrational animals that cause us trouble should rather be called impatience than anger.

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The malignancy of anger. In relation to God, the irritated person sometimes accuses the providence and goodness of God, spews blasphemy against God; anticipates the rights of God, Who says: "Grant me vengeance, I will repay" (Rom. 12:19; see also Deuteronomy 32:35). Therefore, an angry person, even if he raises the dead, will not be pleasing before God[19].

The angry one sins against himself: he darkens his mind, disturbs his heart, loses his willpower, does not control himself; from anger bile is spilled, blood is spoiled, nerves are excessively irritated and weakened, health is disturbed by this, and sometimes a bloody blow to the head (apoplexy) or heart rupture occurs; the irritated one turns out to be extremely cowardly, reaches the point of stupidity, and sometimes to brutality; by doing so, he humiliates his dignity, loses his good name, honor, respect. Anger is a short-term madness.

In relation to others, the irritated one often offends many in vain; From anger come disputes, quarrels, reproaches, fights, even murders.

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