This too might with reason be said to us: “Behold you despisers.” For the Church indeed is in very evil case, although you think her affairs to be in peace. For the mischief of it is, that while we labor under so many evils, we do not even know that we have any. “What do you say? We are in possession of our Churches, our Church property, and all the rest, the services are held, the congregation comes to Church every day.” True, but one is not to judge of the state of a Church from these things.
From what then? Whether there be piety, whether we return home with profit each day, whether reaping some fruit, be it much or little, whether we do it not merely of routine and for the formal acquittance of a duty (ἀ φοσιούμενοι). Who has become a better man by attending (daily) service for a whole month? That is the point: otherwise the very thing which seems to bespeak a flourishing condition (of the Church,) does in fact bespeak an ill condition, when all this is done, and nothing comes of it.
Would to God (that were all), that nothing comes of it: but indeed, as things are, it turns out even for the worse. What fruit do you get from your services? Surely if you were getting any profit by them, you ought to have been long leading the life of true wisdom (τἥς φιλοσοφίας), with so many Prophets twice in every week discoursing to you, so many Apostles, and Evangelists, all setting forth the doctrines of salvation, and placing before you with much exactness that which can form the character aright.
The soldier by going to his drill, becomes more perfect in his tactics: the wrestler by frequenting the gymnastic ground becomes more skilful in wrestling: the physician by attending on his teacher becomes more accurate, and knows more, and learns more: and thou— what have you gained? I speak not to those who have been members of the Church only a year, but to those who from their earliest age have been attending the services. Think you that to be religious is to be constant in Church-going (παραβάλλειν τᾕ συνάξει)?
This is nothing, unless we reap some fruit for ourselves: if (from the gathering together in Church) we do not gather (συνάγωμεν) something for ourselves, it were better to remain at home. For our forefathers built the Churches for us, not just to bring us together from our private houses and show us one to another: since this could have been done also in a market-place, and in baths, and in a public procession:— but to bring together learners and teachers, and make the one better by means of the other.
With us it has all become mere customary routine, and formal discharge of a duty: a thing we are used to; that is all. Easter comes, and then great the stir, great the hubbub, and crowding of— I had rather not call them human beings, for their behavior is not commonly human. Easter goes, the tumult abates, but then the quiet which succeeds is again fruitless of good. “Vigils, and holy hymn-singing.”— And what is got by these? Nay, it is all the worse. Many do so merely out of vanity.
Think how sick at heart it must make me, to see it all like (so much water) poured into a cask with holes in it! But you will assuredly say to me, We know the Scriptures. And what of that? If you exemplify the Scriptures by your works, that is the gain, that the profit. The Church is a dyer's vat: if time after time perpetually ye go hence without receiving any dye, what is the use of coming here continually? Why, the mischief is all the greater. Who (of you) has added ought to the customary practices he received from his fathers?
For example: such an one has a custom of observing the memorial of his mother, or his wife, or his child: this he does whether he be told or whether he be not told by us, drawn to it by force of habit and conscience. Does this displease you, you ask? God forbid: on the contrary, I am glad of it with all my heart: only, I would wish that he had gained some fruit also from our discoursing, and that the effect which habit has, were also the effect as regards us (your teachers)— the superinducing of another habit.
Else why do I weary myself in vain, and talk uselessly, if you are to remain in the same state, if the Church services work no good in you? Nay, you will say, we pray. And what of that? “Not every one that says unto Me, Lord, Lord, shall enter into the Kingdom of heaven; but he that does the will of My Father which is in heaven.” Many a time have I determined to hold my peace, seeing no benefit accruing to you from my words; or perhaps there does accrue some, but I, through insatiableness and strong desire, am affected in the same way as those that are mad after riches.
For just as they, however much they may get, think they have nothing; so I, because I ardently desire your salvation, until I see you to have made good progress, think nothing done, because of my exceeding eager desire that you should arrive at the very summit. I would that this were the case, and that my eagerness were in fault, not your sloth: but I fear I conjecture but too rightly. For you must needs be persuaded, that if any benefit had arisen in all this length of time, we ought ere now to have done speaking.
In such case, there were no need to you of words, since both in those already spoken there had been enough said for you, and you would be yourselves able to correct others. But the fact, that there is still a necessity of our discoursing to you, only shows, that matters with you are not in a state of high perfection. Then what would we have to be brought about? For one must not merely find fault. I beseech and entreat you not to think it enough to have invaded the Church, but that you also withdraw hence, having taken somewhat, some medicine, for the curing of your own maladies: and, if not from us, at any rate from the Scriptures, you have the remedies suitable for each.
For instance, is any passionate? Let him attend to the Scripture-readings, and he will of a surety find such either in history or exhortation. In exhortation, when it is said, “The sway of his fury is his destruction”; and, “A passionate man is not seemly”; and such like: and again, “A man full of words shall not prosper”; and Christ again, “He that is angry with his brother without a cause”; and again the Prophet, “Be angry, and sin not”; and, “Cursed be their anger, for it was fierce.” And in histories, as when you hear of Pharaoh filled with much wrath, and the Assyrian.
Again, is any one taken captive by love of money? Let him hear, that “There is not a more wicked thing than a covetous man: for this man sets even his own soul for sale”; and how Christ says, “You cannot serve God and mammon”; and the Apostle, that “the love of money is a root of all evils”; and the Prophet, “If riches flow in, set not your heart upon them”; and many other like sayings. And from the histories you hear of Gehazi, Judas, the chief scribes, and that “gifts blind the eyes of the wise.” Is another proud?
Let him hear that “God resists the proud”; and, “Pride is the beginning of sin” and, “Every one that has a high heart, is impure before the Lord.” And in the histories, the devil, and all the rest. In a word, since it is impossible to recount all, let each choose out from the Divine Scriptures the remedies for his own hurts.
Source: Homilies on Acts (New Advent)