According to Catholicism, is there a place of reverence for Hagar in Christianity? Genesis Chapters 16 and 21 give an account of Hagar, the Egyptian handmaid who was given in marriage to Abraham, bore him a son, Ishmael, and  was later turned away so as not to stake claim of inheritance.  Gen 16:8 and 21:7 show that God was in touch with Hagar  through his angel, and had compassion for her.
Some Jewish writings claim that the woman named Keturah whom Abraham married at the age of 100 plus after the death of Sarai, was in fact Hagar with a new name.
At Galatians 4:22-25, St. Paul also mentions the name of Hagar, albeit  in an allegory.
In retrospect, one feels that Hagar (who,  judging by modern standards,  could have won a legal suit against Abraham) did not get what was due to her  and was made to suffer for no fault of hers. She in deed deserves some reverence for her meek suffering.   My question therefore is: Is there a place of reverence for Hagar in Christianity? Do the teachings of Catholic Church mention the meekness of  Hagar as something worth emulating?
According to Catholicism, is there a place of reverence for Hagar in Christianity?
Do the teachings of Catholic Church mention the meekness of Hagar as something worth emulating?
The short answer is no.
Hagár, the Egyptian servant of Sarah, who gave birth Abraham’s firstborn Ishmael, the progenitor of the Ishmaelites holds no particular honour or reverence within the Catholic Church or even in Christianity in general for that matter.
St. Augustine of Hippo referred to Hagar as symbolizing an &quot;earthly city&quot;, or the sinful condition of humanity.
Later on both St. Thomas Aquinas and John Wycliff expounded on the same point of view of St. Augustine about Hagár.

Hagar is a biblical person in the Book of Genesis. She was an Ancient Egyptian servant of Sarah, who gave her to Abraham to bear a child. The product of the union was Abraham's firstborn, Ishmael, the progenitor of the Ishmaelites, generally taken to be the Arabians. Various commentators have connected her to the Hagrites (sons of Agar), perhaps claiming her as their eponymous ancestor.
The name of the Egyptian servant Hagar is documented in the Book of Genesis; she is acknowledged in all Abrahamic religions. Hagar is alluded to in the Quran, and Islam acknowledges her as Abraham's second wife. According to Islamic tradition, Hagar the Egyptian is named as the &quot;Grand Mother of Arabians&quot; and her husband Abraham the Mesopotamian as the &quot;Grand Father of Arabians&quot;.
Christianity
In the New Testament, Paul the Apostle made Hagar's experience an allegory of the difference between law and grace in his Epistle to the Galatians chapter 4 (Galatians 4:21–31). Paul links the laws of the Torah, given on Mount Sinai, to the bondage of the Israelite people, implying that it was signified by Hagar's condition as a bondswoman, while the &quot;free&quot; heavenly Jerusalem is signified by Sarah and her child. The Biblical Mount Sinai has been referred to as &quot;Agar&quot;, possibly named after Hagar.
Augustine of Hippo referred to Hagar as symbolizing an &quot;earthly city&quot;, or sinful condition of humanity: &quot;In the earthly city (symbolised by Hagar) ... we find two things, its own obvious presence and the symbolic presence of the heavenly city. New citizens are begotten to the earthly city by nature vitiated by sin but to the heavenly city by grace freeing nature from sin.&quot; (The City of God 15:2) This view was expounded on by medieval theologians such as Thomas Aquinas and John Wycliffe. The latter compared the children of Sarah to the redeemed, and those of Hagar to the unredeemed, who are &quot;carnal by nature and mere exiles&quot;.
The story of Hagar demonstrates that survival is possible even under harshest conditions.