Abilio Peña Buendía, in his study on Biblical Studies on the Pilgrimage of Justice and Peace, notes that Jesus always required proclamation of our faith, liturgy and prayer and the practice of justice be kept consistent. Matthew 25:31-46 is a passage that confronts us as followers of Jesus and holds up a mirror to us asking if we are indeed so. It asks a most basic question about how we are treating our poorer fellow humans including those that are hungry, thirsty, unhoused, oppressed or imprisoned. This harkens to the sermon on the mount where we are told that it is the merciful will receive mercy. While this passage is foundational for the church's actions of mercy and benevolence, it is also the foundation of the church's work in fighting racism.
Buendía also makes an important observation. At the heart of conflict is often an imbalance in society and a need for justice. When people are denied basic human rights, and find themselves in an untenable state, they often will turn to visible demonstrations to bring to light their plight. Often at the heart of disagreements in society is a group that is at a point of great human need. When we seek to broker peace, do we recognize that often it is helping those in desperate circumstances meet basic needs. This is also a stunning parable of Jesus that flips the question of who is in need of salvation. The actions of meeting the needs of those presented in Matthew 25:31-46, ends up with the results of not just saving those that are suffering and in want, but in saving those that provided the assistance. In fact, it is the spiritual salvation of those with material goods that is actually in view.
Another aspect of this parable is the teaching of the presence of God. The presence of God is a common theme in scripture as it should be, in Israel's ancient history it was often associated with the tabernacle, the ark of the covenant or the temple. It was God's very presence that led the people out of the Egypt the land of bondage into the wilderness to the promised land. This powerful image cannot be missed, that it was out of the suffering, oppression and bondage of Egypt that God spoke to Moses and revealed God's self to Moses when God promised to deliver the people to freedom.
Now, we see this same presence of God abiding with those in need, with the suffering the hungry, the destitute, the desperate, the oppressed. The questions asked are about the very place where God dwells. Is it the temple? In worship? No,God happens in the person in need. Buendía suggests that his is a model for international conflict resolution. This is also a model for the task of the church in eradicating poverty, confronting structural racism, and fulfilling our mission given to us in Christ Jesus and empowered by the work of God's Spirit. The foundation for the Matthew 25 initiative. If your church has not yet explored the Matthew 25 initiative take some time to examine and ask if God is perhaps not calling your church to take that step.
The link provided below is to the article by Abilio Buendía, I recommend it as an important perspective when studying Matthew 25.
Abilio Peña Buendía is a Columbian theologian and member of the Franciscan Congregation of our Lady of Lourdes.
Original Article "Bible Studies on the Pilgrimage of Justice and Peace
Richter-Reimer "Economy of God and Diakonia: Strategies of Hope for the World Matthew 25
Matthew 25 Movement (PCUSA)
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