Ezekiel 34:11-12, 15-17      1st Corinthians 15:20-26, 28      Matthew 25:31-46

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The ability to make distinctions between and among items, persons, and ideas, is – according to Aristotle – among the first signs of intelligence. This concept of distinguishing (or as scripture says twice today, “between one sheep and another, between rams and goats” in Ezekiel and “between the sheep and the goats” in Matthew) is an important biblical concept. It does not mean that sheep are superior to goats or vice versa, but rather that the truth can be perceived in a just and insightful manner. The metaphor of shepherding is a profound and respected on in the Ancient Near East. It conveys a concept of responsible, loving, just, and effective leadership. Good kings and princes, good fathers and friends, were considered to be “good shepherds” whenever they were being good kings, princes, fathers and friends. Christianity expands that metaphor beyond the gender boundaries to describe any and all, male or female, who minister compassionately, effectively, faithfully, and consistently.

Ezekiel spoke for Israel’s God after the Babylonian invasion, capture, and destruction of Judah and Jerusalem (598 to 586 BC). He reminded the defeated and enslaved Jewish citizens of Judah that in spite of their dire situation theirs was a genuine and reasonable hope in the God who had repeatedly “saved” their ancestors back to the days of Noah. In this text God took on the role of shepherd for the Chosen People even while they were carried off into Babylonian Captivity. The good shepherd recognized the conditions of the sheep and tended to them accordingly. The verbs this reading uses reveals important insights into the function and ministry of that ancient Divine good shepherd-leader: look after, tend, rescue, give rest, seek out, bring back, bind up (the injured), heal, and shepherd them rightly (i.e., with justice). By extension, any and all good shepherds in the church through the ages, including in our own. The historical setting of the capture, destruction, and enslavement of the Jews by Babylon was effectively an End of the World scenario for them. The destruction of the holy city, Jerusalem, and the Temple of Solomon and the Ark of the Covenant and all the sacred vessels of the Temple (along with the Mosaic tablets of the Law and the staff of Aaron, and the sacred dice) – all this was heretofore unimaginable to God’s Chosen People. Only the End of the World could allow this event to come about. They were on the verge of despair! But, God’s promise to be their shepherd was the word of hope that launched them into a new era of profound growth, change, and reform, in spite of the calamity of the Babylonian Captivity.

Today’s Gospel reading is the third of the three eschatological parables in Matthew 25. Jesus uses a parable about what we traditionally call the General Judgment at the End of the World. Note that this is a parable; it is not a prediction of historical event in detail. Neither is the moral of the story that sheep are superior to goats because they are placed on the right hand side of the king while the goats are placed on the left. Here again, we encounter the ancient importance to making distinctions, i.e., to perceiving good from bad and right from wrong. The parable holds high the most humane virtues of feeding the hungry and clothing the naked, and visiting the sick and the imprisoned. In other words, how Jesus’ disciples embrace the Gospel message of engaging life as fully as possible is the crucial issue. Those who engage life live it well and their reward is nothing less that God’s kingdom. Those, however, who go through life neglecting the important issues (the well being of others) miss life so much as to incur the wrath of a just king. This parable is not a prediction, however. It is a provocative challenge to the hearers reflect upon the lives they (we!) live and to adjust so as to live ever more fully. This parable, like the previous two, challenges us to see and appreciate our daily lives fully aware of our eventual human death and future encounter with the God in who’s image we are created. Neglect of the needy in our circle, in our neighborhood, in our nation and in our world equates to neglect of the parable’s king! For us who embrace the Gospel, the king is the Christ! Do we neglect him? How will we explain the lives we’ve lived and our use of the blessings we’ve been given? Would a just king genuinely rejoice in how we have lived in the past, do now live, and might yet live in the future? Hearers of this Gospel parable have the opportunity to reflect, distinguish, and embrace the Gospel message.

Today’s feast day is the final Sunday of the Church’s liturgical year. Our acclamation of the Risen Jesus Christ as King is marks a change in seasons and focus. It demands that we reflect on our own mortality in the hope that comes from living lives of Grace and Wisdom heard in the Gospel. The passage form 1st Corinthians finds Paul’s summary of Salvation History. The reference of “death came through man” is to the Adam and Eve in Genesis 3. The reference to “resurrection came also through man” is to the fully human Jesus the Christ. We disciples embrace our humanity, even though prone to imperfection and sin, because God has raised that human dignity to be able to accommodate the dignity of the Savior in who’s Grace and Life we share. 

With this week of the Solemn Feast of Christ the King, here ends the Year of Grace 2011. Let us hail the end of one season and the beginning of yet a new Advent! Whatever burdens one has carried, our Savior’s Gospel announces still more hope for life and all that comes with it.

Come Holy Spirit ... Enkindle in us the fire of your Divine Love ... and renew the face of the Earth!