This is the last Sunday in the church’s liturgical year. It ends with passages stressing the reign of Christ and its implications. Ezekiel 34 comes from the period of the Exile of God’s people Israel and is part of a long discourse on the reign of God. The passage begins in verse 15 with the announcement that God is going to become the shepherd of Israel who tends the sheep in ways that will prosper them. The first part of the speech, however, is an indictment of the Shepherds of Israel. They were charged with fleecing the sheep, as opposed to feeding them and tending them. Yet, the reading emphasizes the reign of God and how God will set things right — bringing the sheep into green pastures and feeding them. After the sheep are secure, God will appoint another administrator to ensure the well being of the sheep. This is a hopeful word to LGBT and other oppressed groups who have been hurt by religious leaders in the past. It is also hopeful that the reign of God will bring to them a time when the resources necessary for a good life will be provided.

Psalm 100, often used as a call to worship in many churches, seems to be an outline for a thanksgiving service in the Temple in Jerusalem. In that setting, not only is God presented as the guide and shield for the people, the metaphor of shepherd and sheep continues with worshippers affirming that they are the sheep. The call to make a joyful noise to God is continued in worship today by choirs and congregants.

	How have you experienced the transition from a shepherd/leader who was hurtful to the sheep/people and then the coming of a shepherd who fed the sheep and brought you into safe space?

Ephesians 1:15-23 presents the image of Christ as Ruler and Sovereign, sitting on a throne and having all power and authority over governments, systems and the church. The assurance that God’s reign was inaugurated with the resurrection of Jesus gives hope to those who have been oppressed by civil and religious forces.

Matthew 25:31-46 seems to return to the Ezekiel message of negatively critiquing the religious leaders that did not recognize what Jesus was about and what Jesus desired of the leadership. The ones spoken to in the sheep and goats passage are the disciples. They are the ones who either served the people or who did not. The suggestion for a new reign that addresses the concerns of the people is set into place. The hope is that when everyone feeds the hungry, clothes the naked and visits the jailed, then the world and God’s realm will be brought together. Although the world’s order is unjust, God’s order is presented as supporting the needs of the people at the bottom of the ladder.

	In what ways do you experience the church as a place where the “least of these” are brought to the center especially in regard to LGBT people? Where do you see the hope described in these passages lived out today?

We believe it is important to look even closer at how hope is described in today’s texts. Both the passages from Ezekiel and Matthew are especially relevant today to works of charity and delivering social services. Although these actions are important, especially in helping people in crisis, such services do not directly address the root systemic causes of why people do not have food, drink, clothes jobs or get access to medical care. Charity alone does not challenge us to seek out the root systemic causes of problems afflicting so many people and addressing them. Perhaps this is why so many churches have food pantries, but do not lobby Congress or other governmental officials or insurance companies to effect legislation which will positively address the alleviation of oppression.

These passages may seem to address only internal problems of leadership. The Ezekiel passage, focusing on the Judean leaders (shepherds) does not also hold accountable their Babylonian captors. Similarly, in characteristic fashion the Matthew passage does not address the Roman occupiers, many of whose policies led to the impoverishment of the people and thus the need to be fed and clothed. Perhaps these problems demonstrate the ways in which LGBT and other oppressed people often expect more and are harsher on our own internal leaders than they are on the controllers of the system. In God’s realm, are we not called to do more than take care of our own? Are we not called to join God in the redemption of systems and societies that are so often the very sources of injustice?

The hope ultimately is that we will build systems which no longer crush and oppress people. May the church be in the leadership of eradicating these social conditions and helping to build societies where all can have access to the resources for life abundant and the recognition that all are precious children of God.