Perhaps it is the wish of many, Oh that we had the baptism of John now! But (if we had), many would still be careless of a life of virtue, and it might be thought that each for this, and not for the kingdom of heaven's sake, aimed at virtue. There would be many false prophets: for then “they which are approved” would not be very “manifest.” As, “blessed are they that have not seen and yet have believed”, so they that (believe) without signs. “Except,” says (Christ), “ye see signs, you will not believe.” For we lose nothing (by lack of miracles), if we will but take heed to ourselves.
We have the sum and substance of the good things: through baptism we received remission of sins, sanctification, participation of the Spirit, adoption, eternal life. What would ye more? Signs? But they come to an end (ἀ λλὰ καταργεἵται). You have “faith, hope, charity,” the abiding things: these seek thou, these are greater than signs. Nothing is equal to charity. For “greater than all,” says he, “is charity.” But now, love is in jeopardy, for only its name is left behind, while the reality is nowhere (seen), but we are divided each from the other.
What then shall one do to reunite (ourselves)? For to find fault is easy, but how may one make friendship, this is the point to be studied; how we may bring together the scattered members. For be it so, that we have one Church, or one doctrine— yet this is not the (main) consideration: no, the evil is, that in these we have not fellowship— “living peaceably,” as the Apostle says, “with all men”, on the contrary, we are at variance one with another. For be it that we are not having fights every day, yet look not thou to this, but (to this), that neither have we charity, genuine and unswerving.
There is need of bandages and oil. Let us bear it in mind, that charity is the cognizance of the disciples of Christ: that without this, all else avails nothing: that it is an easy task if we will. Yes, say you, we know all this, but how (to go to work) that it may be achieved? What (to do), that it may be effected? In what way, that we may love one another? First, let us put away the things which are subversive of charity, and then we shall establish this. Let none be resentful, none be envious, none rejoicing in (others') misfortunes: these are the things that hinder love; well then, the things that make it are of the other sort.
For it is not enough to put away the things that hinder; the things that establish must also be forthcoming. Now Sirach tells us the things that are subversive (of friendship), and does not go on to speak of the things which make union. “Reproaching,” he says, “and revealing of a secret, and a treacherous wound.” But in speaking of the men of those times, these things might well be named, seeing they were carnal: but in our case, God forbid they should be (even) named. Not from these things do we bring our inducements for you, but from the others.
For us, there is nothing good without friendship. Let there be good things without number, but what is the benefit— be it wealth, be it luxury— without friendship? No possession equal to this, even in matters of this life, just as there is nothing worse than men hating (us). “Charity hides a multitude of sins”: but enmity, even where sins are not, suspects them to be. It is not enough not to be an enemy; no, one must also love. Bethink you, that Christ has bidden, and this is enough.
Even affliction makes friendships, and draws (men) together. “What then,” say you, “now, when there is no affliction? Say, how (are we to act) to become friends?” Have ye not other friends, I ask? In what way are you their friends, how do ye continue such? For a beginning, let none have any enemy: this (in itself) is not a small matter: let none envy; it is not possible to accuse the man who envies not. (b) How then shall we be warmly affected? What makes love of persons?
Beauty of person. Then let us also make our souls beautiful, and we shall be amiable one to another: for it is necessary, of course, not only to love, but also to be loved. Let us first achieve this point, that we may be loved, and the other will be easy. How to act that we may be loved? Let us become beautiful, and let us do this, that we may always have lovers. Let none make it his study to get money, to get slaves, to get houses, (so much) as to be loved, as to have a good name.
Better is a name than much wealth. For the one remains, the other perishes: and the one it is possible to acquire, the other impossible. For he that has got an evil character, will with difficulty lay it aside: but by means of his (good) name the poor man may quickly be rich. Let there be a man having ten thousand talents, and another a hundred friends; the latter is more rich in resources than the former. Then let us not merely do this, but let us work it as a kind of trade. “And how can we?” say you. “A sweet mouth multiplies its friends, and a gracious tongue.” Let us get a well-spoken mouth, and pure manners. It is not possible for a man to be such, and not to be known.
Source: Homilies on Acts (New Advent)