Teammates In Building The Kingdom
Sermon
Sermons on the Second Readings
Series III, Cycle C
Object:
"Outlined against a blue-gray October sky, the Four Horsemen rode again. In dramatic lore they are known as pestilence, famine, destruction, and death. These are only aliases. There real names are Studehler, Miller, Crowley, and Layden." Grantland Rice, a well-known sports columnist in the first half of the twentieth century, wrote those memorable words in October 1927 after attending a classic gridiron struggle between Army and Notre Dame, played at the Polo Grounds in New York. With these words a legend was started, for Notre Dame football, the team's immortal coach Knute Rockne and, that day especially, for the Four Horsemen of Notre Dame.
Who were the Four Horsemen? Elmer Layden, Harry Studehler, Jim Crowley, and Don Miller were the talented offensive backfield for the Notre Dame football team in the late 1920s. There is no doubt that they were great players. Football fans then and now remember their names and their exploits on the gridiron. All four have been enshrined in the College Football Hall of Fame.
Most people know, however, that there are eleven players on a football team. What about the other seven? Who were they; what did they do? History knows them as the "Seven Mules." Few if anyone remembers their names. Only one of them, a fellow named "Rip" Miller, is a member of the College Football Hall of Fame. Still, I am certain that the Four Horsemen knew them. In fact, the same Grantland Rice who immortalized the horsemen said that this talented backfield attributed all their success to the mules. They were the ones who stood in front, did the blocking, ran interference, and paved a way for the two halfbacks, the fullback, and quarterback to run the plays, score touchdowns, and bring victory to Notre Dame.
The Four Horsemen and the Seven Mules were a team. They knew that they needed each other. Without the mules the horsemen probably would have been an ordinary college football backfield. But the combination of the mules and the horsemen, working as a team, brought greatness, fame, and legend to Miller, Layden, Crowley, Studehler, and to Notre Dame football, as well.
The story of the fabled Four Horsemen of Notre Dame and the unheralded "seven mules," is a good illustration of how people need to work together to accomplish great goals. We are not solo operators in the world; we need each other. While we may be different and possess varied talents, in this case some to run with the ball and others to block and run interference, all are needed to achieve the desired common end. In a similar way, Saint Paul uses the famous image of the body to demonstrate that while we are different in many ways, possessive of various gifts and talents, we must be united as the body of Christ in our common effort to build the kingdom of God in our world.
Paul begins his famous analogy by describing the power of baptism in unifying the body of Christ. He says that our baptism in the Spirit unites us, whether Jews or Greek, slave or free. Thus, Paul touches on both of the critical bases: sacred and secular. Not only are the Jews, those who were the first converts to Christianity, part of the body, but also the Greeks, that is the Gentiles. Jesus' message of salvation goes out to all. He goes on to say slaves as well as free men and women are part of the body. Here Paul suggests that status in the world is of little or no consequence to Christ. Baptism is the great leveler, the right that is common to all. His message says that no one is more or less important in Jesus' eyes.
Paul's analogy of membership to the body continues by speaking of the contributions of hands and feet, eyes and ears. In both cases each part of the body is of significant value. One part cannot say of the other it is not part of the body or unimportant. All parts are members, all parts are important. He goes on to say that each part is essential. If the body were all an eye or an ear then other senses, such as smell and touch, would be lost. Indeed, Paul says that the parts that seem weaker are actually indispensable. Those with less honor are clothed with greater honor. God has arranged to give greater honor to those inferior members so that there will be no dissension.
God desires the body of Christ to work together. If it is truly united then when one part suffers the whole body suffers; when one member is honored the whole body rejoices. The body, therefore, must live, love, and cry together. The body is one; its strength comes through unity.
Paul concludes his analogy by providing examples of how the parts of the body are manifest. He mentions apostles, prophets, teachers as some of the many specific vocations of the body. Then he describes the many gifts, such as healing, assistance, forms of leadership, and tongues or languages. No one person possesses all of these gifts and, thus, there is a need to work together to maximize the potential of the body. Again, Paul stresses the need for unity.
Paul's analogy of the body working together clearly presents the message that we must be a team, working with Jesus, our leader and guide. Saint Augustine in his great work, The City of God, wrote that we are citizens of two worlds, human society and the church. In each of these domains it is necessary to be a team, to work on a united front. We must, however, realize that unity does not mean uniformity. We don't all march to the same drummer; we have various likes and dislikes, different ways of operation. Thus, our methods and ideas will vary, which is actually helpful to the progress of the body. We can and must approach situations and problems with various solutions. What is essential, however, is to remain on the same page with respect to the goal. There are many ways to skin a cat; achieving the desired end is essential. Thus, the body can use all its members to gain its goal, not only a few who are prominent, influential, or noteworthy.
But what is our goal? We are called to build the kingdom of God in our world. In essence we are to build a more compassionate, peaceful, and just world. We have been commissioned through baptism to do our share to complete the master's work. Jesus' work in our world is multidimensional but has been succinctly described by Father Basil Anthony Moreau, founder of the Congregation of Holy Cross, who wrote that our mission is, "to make God known, loved, and served."
We can carry out this mission in our world in many ways. We have varied locations, occupations, and gifts. We need doctors, attorneys, teachers, office workers, police and fire personnel, engineers, and a host of other peoples to make civil society one that functions properly. Each contributes in his or her individual and specific way. However, we must keep our eyes focused on the goal, to make God known, loved, and served.
Unfortunately, too many divisions exist in our world. We are not running the race together as a team, but rather, seem to be individual athletes in competition. This competition between groups and individuals is strong and even becomes counterproductive toward the achievement of the common goal. The body, therefore, is fighting against itself. Thus, society is not moving sufficiently toward its proper end. On the contrary, there is much evidence we are moving increasingly away from our common goal.
Such evidence is clear in the North-South economic division of our world that continues to grow, separating nations and people. Paul suggests that if the body of Christ must suffer, it must do so together. Unfortunately, this is not the reality. The vast majority of the world suffers and lives in darkness. The manifestations of this reality are many and widespread. Poverty, disease, ignorance, injustice, and violence are only some of the many significant ways the world suffers. We do not care sufficiently for our weaker members, as Paul suggests. Rather we place them on the margins of society, unseen and unheard. The majority feels better when such "problematic" individuals are kept out of mind and sight. Again, we contradict the body of Christ in our actions. On the other hand, a limited few exult. These possess not only what they need but in many cases have superabundance. While it is true that Jesus said, "The poor you will always have with you," we cannot use this as an excuse to ignore the inequalities in our world.
What is even sadder is that the majority of the world suffers and a few exult due in large measure to personal choice. Nations and individuals make decisions that create the world in which we live. It is not simply the progress of history that creates poverty and wealth. No, human society has chosen this route.
The lack of teamwork in human society is, unfortunately, replicated in our church. Rather than working together as a team, we are far too divided. Often, it seems, we are actually working against each other. Distinctions that divide communities of faith seem more important than ideas that unite us. Again, personal choice is, in large measure, the reason for this situation.
Solutions to this situation can and must be found. In society we can create a more compassionate and just world by focusing more on others and less on ourselves. While we cannot change a societal attitude on a systemic level overnight, we can and must change our own attitude. As the expression goes, "Think globally but act locally." If we can begin to move more toward an attitude of community and push away from individualism in our personal lives and that of society, we will have at least made a good start. In our churches we must move toward greater ecumenical and even interfaith dialogue. Again, we must begin with ourselves realizing that men and women of faith worldwide have good intentions. Thus, to concentrate on what is common and constructive rather than that which is divisive will get us started in the proper direction.
Saint Paul's image of the body of Christ, many members working together, sharing our joys and sorrows, is our goal. However, society and the church are far from this lofty summit. Let our goal be to work toward making the body one in our society. Let us work together as a team, like the Four Horsemen and the seven mules. Jesus' prayer to his Father can light our way: "That they may all be one. As you, Father, are in me and I am in you, may they also be in us, so that the world may believe that you have sent me" (John 17:21). Let us profess and believe the same. Amen.
Who were the Four Horsemen? Elmer Layden, Harry Studehler, Jim Crowley, and Don Miller were the talented offensive backfield for the Notre Dame football team in the late 1920s. There is no doubt that they were great players. Football fans then and now remember their names and their exploits on the gridiron. All four have been enshrined in the College Football Hall of Fame.
Most people know, however, that there are eleven players on a football team. What about the other seven? Who were they; what did they do? History knows them as the "Seven Mules." Few if anyone remembers their names. Only one of them, a fellow named "Rip" Miller, is a member of the College Football Hall of Fame. Still, I am certain that the Four Horsemen knew them. In fact, the same Grantland Rice who immortalized the horsemen said that this talented backfield attributed all their success to the mules. They were the ones who stood in front, did the blocking, ran interference, and paved a way for the two halfbacks, the fullback, and quarterback to run the plays, score touchdowns, and bring victory to Notre Dame.
The Four Horsemen and the Seven Mules were a team. They knew that they needed each other. Without the mules the horsemen probably would have been an ordinary college football backfield. But the combination of the mules and the horsemen, working as a team, brought greatness, fame, and legend to Miller, Layden, Crowley, Studehler, and to Notre Dame football, as well.
The story of the fabled Four Horsemen of Notre Dame and the unheralded "seven mules," is a good illustration of how people need to work together to accomplish great goals. We are not solo operators in the world; we need each other. While we may be different and possess varied talents, in this case some to run with the ball and others to block and run interference, all are needed to achieve the desired common end. In a similar way, Saint Paul uses the famous image of the body to demonstrate that while we are different in many ways, possessive of various gifts and talents, we must be united as the body of Christ in our common effort to build the kingdom of God in our world.
Paul begins his famous analogy by describing the power of baptism in unifying the body of Christ. He says that our baptism in the Spirit unites us, whether Jews or Greek, slave or free. Thus, Paul touches on both of the critical bases: sacred and secular. Not only are the Jews, those who were the first converts to Christianity, part of the body, but also the Greeks, that is the Gentiles. Jesus' message of salvation goes out to all. He goes on to say slaves as well as free men and women are part of the body. Here Paul suggests that status in the world is of little or no consequence to Christ. Baptism is the great leveler, the right that is common to all. His message says that no one is more or less important in Jesus' eyes.
Paul's analogy of membership to the body continues by speaking of the contributions of hands and feet, eyes and ears. In both cases each part of the body is of significant value. One part cannot say of the other it is not part of the body or unimportant. All parts are members, all parts are important. He goes on to say that each part is essential. If the body were all an eye or an ear then other senses, such as smell and touch, would be lost. Indeed, Paul says that the parts that seem weaker are actually indispensable. Those with less honor are clothed with greater honor. God has arranged to give greater honor to those inferior members so that there will be no dissension.
God desires the body of Christ to work together. If it is truly united then when one part suffers the whole body suffers; when one member is honored the whole body rejoices. The body, therefore, must live, love, and cry together. The body is one; its strength comes through unity.
Paul concludes his analogy by providing examples of how the parts of the body are manifest. He mentions apostles, prophets, teachers as some of the many specific vocations of the body. Then he describes the many gifts, such as healing, assistance, forms of leadership, and tongues or languages. No one person possesses all of these gifts and, thus, there is a need to work together to maximize the potential of the body. Again, Paul stresses the need for unity.
Paul's analogy of the body working together clearly presents the message that we must be a team, working with Jesus, our leader and guide. Saint Augustine in his great work, The City of God, wrote that we are citizens of two worlds, human society and the church. In each of these domains it is necessary to be a team, to work on a united front. We must, however, realize that unity does not mean uniformity. We don't all march to the same drummer; we have various likes and dislikes, different ways of operation. Thus, our methods and ideas will vary, which is actually helpful to the progress of the body. We can and must approach situations and problems with various solutions. What is essential, however, is to remain on the same page with respect to the goal. There are many ways to skin a cat; achieving the desired end is essential. Thus, the body can use all its members to gain its goal, not only a few who are prominent, influential, or noteworthy.
But what is our goal? We are called to build the kingdom of God in our world. In essence we are to build a more compassionate, peaceful, and just world. We have been commissioned through baptism to do our share to complete the master's work. Jesus' work in our world is multidimensional but has been succinctly described by Father Basil Anthony Moreau, founder of the Congregation of Holy Cross, who wrote that our mission is, "to make God known, loved, and served."
We can carry out this mission in our world in many ways. We have varied locations, occupations, and gifts. We need doctors, attorneys, teachers, office workers, police and fire personnel, engineers, and a host of other peoples to make civil society one that functions properly. Each contributes in his or her individual and specific way. However, we must keep our eyes focused on the goal, to make God known, loved, and served.
Unfortunately, too many divisions exist in our world. We are not running the race together as a team, but rather, seem to be individual athletes in competition. This competition between groups and individuals is strong and even becomes counterproductive toward the achievement of the common goal. The body, therefore, is fighting against itself. Thus, society is not moving sufficiently toward its proper end. On the contrary, there is much evidence we are moving increasingly away from our common goal.
Such evidence is clear in the North-South economic division of our world that continues to grow, separating nations and people. Paul suggests that if the body of Christ must suffer, it must do so together. Unfortunately, this is not the reality. The vast majority of the world suffers and lives in darkness. The manifestations of this reality are many and widespread. Poverty, disease, ignorance, injustice, and violence are only some of the many significant ways the world suffers. We do not care sufficiently for our weaker members, as Paul suggests. Rather we place them on the margins of society, unseen and unheard. The majority feels better when such "problematic" individuals are kept out of mind and sight. Again, we contradict the body of Christ in our actions. On the other hand, a limited few exult. These possess not only what they need but in many cases have superabundance. While it is true that Jesus said, "The poor you will always have with you," we cannot use this as an excuse to ignore the inequalities in our world.
What is even sadder is that the majority of the world suffers and a few exult due in large measure to personal choice. Nations and individuals make decisions that create the world in which we live. It is not simply the progress of history that creates poverty and wealth. No, human society has chosen this route.
The lack of teamwork in human society is, unfortunately, replicated in our church. Rather than working together as a team, we are far too divided. Often, it seems, we are actually working against each other. Distinctions that divide communities of faith seem more important than ideas that unite us. Again, personal choice is, in large measure, the reason for this situation.
Solutions to this situation can and must be found. In society we can create a more compassionate and just world by focusing more on others and less on ourselves. While we cannot change a societal attitude on a systemic level overnight, we can and must change our own attitude. As the expression goes, "Think globally but act locally." If we can begin to move more toward an attitude of community and push away from individualism in our personal lives and that of society, we will have at least made a good start. In our churches we must move toward greater ecumenical and even interfaith dialogue. Again, we must begin with ourselves realizing that men and women of faith worldwide have good intentions. Thus, to concentrate on what is common and constructive rather than that which is divisive will get us started in the proper direction.
Saint Paul's image of the body of Christ, many members working together, sharing our joys and sorrows, is our goal. However, society and the church are far from this lofty summit. Let our goal be to work toward making the body one in our society. Let us work together as a team, like the Four Horsemen and the seven mules. Jesus' prayer to his Father can light our way: "That they may all be one. As you, Father, are in me and I am in you, may they also be in us, so that the world may believe that you have sent me" (John 17:21). Let us profess and believe the same. Amen.
