<p><em>It is tempting to hear the Christian call to humility or meekness as an excuse to excuse injustice. But todays reflection reminds us that in the Christian worldview humble and assertive coexist. In fact if we are to take Jesus as our model authentic humility always comes with a dash of uppity.</em></p><p>&nbsp;</p><p><strong>October 1 2023: Twenty-sixth Sunday in Ordinary Time Year A</strong></p><p>Ezekiel 18:25-23</p><p>Psalm 25:4-9</p><p>Philippians 2:1-11</p><p>Matthew 21:28-32</p><div><div class=titan__email-divider>&nbsp;</div></div><h3><strong>Humble With a Dash of Uppity<br></strong></h3><p><em>A reflection by John Falcone</em></p><p>This weeks readings seem to direct us toward repentance and humility. But dig a little deeper and youll also find something uppity going on in the text. Perhaps this is what God asks of us as LGBTQIA+ people and alliesto be both humble and uppity in the service of love.</p><p>Let me say a few words about uppity. When I lived in St. Louis in my early twenties (I was just coming outlets not discuss how many years ago!) there was a social-justice-oriented community theatre down the street called That Uppity Theatre Company. It was founded by the groundbreaking artist and activist Joan Lipkinand they are still making theatre to this day! As an Italian American from the Bronx that was my first introduction to the word uppity. According to <a href=https://dignityusa.app.neoncrm.com/track//servlet/DisplayLink?orgId=dignityusa&amp;&amp;&amp;linkId=22525&amp;targetUrl=https://www.etymonline.com/word/uppity>etymonline.com</a> the word uppity means someone who is felt to be too self-assertive. Its first recorded use is from 1880 in the Uncle Remus stories: tales of Black Southern folklore which were recorded by a White writer named Joel Chandler Harris (a story and controversy in itself!). At first the word was used by Black people about other Black people. Later it was used by Whites who were trying to keep Black people in their place. In recent decades Black and women writers have been reclaiming uppity as a mark of distinction: rebelliously self-assertive; not inclined to be tractable or deferential (definition #2 in <a href=https://dignityusa.app.neoncrm.com/track//servlet/DisplayLink?orgId=dignityusa&amp;&amp;&amp;linkId=22518&amp;targetUrl=https://www.dictionary.com/browse/uppity>dictionary.com</a>). As Joan Lipkin wrote back in 1991 I take great pleasure in being part of a tradition of people who have historically been called uppity blacks gays women anybody who steps out of line.</p><p>The first reading for this week from Ezekiel focuses on repentance and humility. It is part of a longer argument. Does God punish children for the sins of their parents? Does God forgive evildoers? How does Gods judgment work? In our reading every evildoer who repents will indeed receive mercy from God. Similarly this weeks Psalm also focuses on repentance and humility: Do not remember the sins of my youth! God guides the humble in what is right (25:7 9). Further the reading from Philippians contains one of the most ancient and profound reflections on Christian humility. In this letter Paul sits in prison waiting to be tried. As Paul writes to one of his favourite communities he reflects on his setbacks and persecution and suddenly bursts out into song lyricsas if quoting the words of a classic hymn like Amazing Grace or Be Not Afraid. Paul writes Christ though in the image of God did not deem equality with God something to be clung to Jesus was humbled and then highly exalted. Through their study of the Greek syntax scholars have concluded that Philippians 2:6-11 was in fact an early Christian hymn. And if Paul wrote this letter about 60 C.E. as many suppose and if this hymn is already a quotable classic then it may be one of the earliest pieces of Christian worship that has come down to us! It certainly predates the Gospels.</p><p>Our Gospel reading is also about repentance and humility. It begins with a parable directed to the chief priests (analogous to our bishops) and national elders. A farmer with two kids asks them both to go work on the farm. The first says No way! but reconsiders and ends up going. The second says Right away! but never lifts a finger. Which one did what their parent had asked? Clearly the first one say the chief priests (bishops) and elders. Thats when Jesus reminds them: When John the Baptist came doing justice you did not repent or believe him even when the tax collectors and prostitutes changed their ways. Thats why tax collectors and prostitutes are entering Gods kindom before you.</p><p>But our Gospel reading too is part of a much longer argument (Matthew 21:23-32 Mark 11:27-33; Luke 20:1-8). Curiously this argument is included in the Revised Common Lectionary but it never shows up in our Catholic Sunday readings. It is in this argument that Jesus gets really uppity with the bishops and politicians of his time. At the start of Matthew 21 Jesus enters Jerusalem and organizes some provocative demonstrations (political protests?). Jesus rides into town on a donkeygiving a nod to the messianic prophecy of <a href=https://dignityusa.app.neoncrm.com/track//servlet/DisplayLink?orgId=dignityusa&amp;&amp;&amp;linkId=22519&amp;targetUrl=https://www.biblegateway.com/passage/?search=Zechariah%209%3A9&amp;version=NIV>Zechariah 9:9</a>. Jesus accepts the adulation of crowds who shout Hosannah (salvation)! Blessed is the One Who Comes in the name of Our God! Jesus drives out the front-of-house clergy salespeople and government accountants who are working in the Jerusalem Temple. Jesus proclaims that the hierarchy has turned Gods house into a bastion of thieves.</p><p>When Jesus sets up shop as a religious teacher in the middle of the Temple courtyard (!) the chief priests and elders can stand it no longer: By what authority are you doing these things? they demand. This is where Jesus gets really uppity. First Jesus says I have a question for YOU. By what authority did John the Baptist practice his form of baptism was it from humans or was it from God? Now the religious leaders are tripped up in their own politics. If we say Gods authority then Jesus will say Why didnt you listen? If we say human authority we will lose all credibility with the crowd; they loved John and his passion for justice. So they answer: Well Jesus we dont really know. Neither will I answer YOUR question says Jesus and he proceeds to tell them the parable from this Sundays reading.</p><p>Studying this Sundays readings can remind us that repentance humility and uppity behavior fit together in Christian spirituality. Owning up to our own mistakes and being patient with others go hand-in-hand with bold acts of truth-telling and fierce commitments to hope and to love. As LGBTQIA+ people and allies Scripture calls us to humility and repentance. It calls us to repent and turn away from the hurts that enslaves us; to repent and weep for the hurts we have done; to repent and repudiate the hurts done in our name. Scripture calls us to listen humbly and to learn from each other. And Scripture also calls us to be bold and savvy with bad actors whether we encounter them in society in political situations in our families or inside our church. This is especially important in these days of the Synod when we need to listenand speak outso that new wisdom can begin to flow through the church.</p><p>LGBTQIA+ people and the people who love us know the value of uppity speech and action. Who are some of the uppity people in your life who have shown you how to speak truth and do justice? Lets take a moment this week to remember them and to thank God for their strength and example.</p><p>And most of all lets take a moment to meditate on Jesuswho has taught how to do justice how to love mercy and how to walk humbly (plus a dash of uppity) with our God.</p><div><div class=titan__email-divider>&nbsp;</div><div class=titan__email-divider><img src='https://www.dignityusa.org/sites/default/files/falcone_0.png'></div></div><div class=mobile-full><div class=mobile-full><em><strong>John P. Falcone</strong> is a practical theologian religious educator and a practitioner of Theatre of the Oppressed (PhD Boston College). He has been a Dignity member for more than 20 years with close links to Dignity NY where he met his husband Matias Wibowo in 2005. He is currently Theologian-in-Residence at St. Matthews Bethnal Green (Church of England) in Londons East End.</em></div></div><p style=text-align:center><a class=btn btn-primary href=https://dignityusa.app.neoncrm.com/np/clients/dignityusa/subscribe.jsp?subscription=8>Subscribe to Breath of the Spirit</a></p>