In the Parable of the Last Judgment (Matthew 25.31-46), the shepherd's dividing of the sheep and the goats, the Lord identifies who is being judged:
"Before him (i.e., the Son of Man) will be gathered all the nations" (Matthew 25.32).
The object of judgment is "all the nations" -- πάντα τὰ ἔθνη -- i.e., all societies, all ethnicities, all cultures and civilizations.
It is not self-evident that the object of judgment is each individual.
What is the criteria for judgment? The Parable states this clearly. It is how "the nations" treated "the least of these My brethren," whether they fed the hungry, gave drink to the thirsty, welcomed the stranger, clothed the naked, visited the sick and imprisoned.
Clearly, the criterion has to do with benevolence and justice. It is the exact opposite of the aristocratic madness of Nietzsche (and his modern disciple "Bronze Age Pervert," aka Costin Alamariu) and libertarianism.
What is missing from many interpretations of the Parable of the Last Judgement, and its related depiction in the Great White Throne of Revelation 20.11-15), is its clear antecedent of "God as Judge" in the Old Testament, particularly in the Psalms.
In Psalm 49 LXX, the "God of gods, the Lord" commands us to "Offer to God a sacrifice of praise and pay to the Most High thy vows" (49.14). In Psalm 57 LXX, God the Righteous Judge exorcises "bad judgment" that is oppressive and corrupt from the earth. In Psalm 71 LXX, God calls the King to "judge the poor of the people," and to "serve the sons of the poor," and to "humble the false accuser" (71.4) -- judgment here is seen as deliverance and vindication of those who have been excluded from the divine providence of creation.: no one should be poor and hungry, naked and oppressed on God's holy earth.
The preeminent Psalm of Judgment is probably Psalm 81 LXX (82 English numeration). It is interesting that in several Patristic texts, the Fathers interpret this to anticipate the Ascension of Christ and His establishment as warrior King and final Judge at the Judgment, to which I heartily agree.
But what is missing in some recent literature on this Psalm and its eschatological portent is the Judge's criteria. Here, as in the Judgment of Matthew 25 and Revelation 20, there is no mention of religious affiliation, or even of State friendship to and support of the Church:
God has stood in the mighty assembly,
and in their very midst He judged among the judges.
'How long will you judge unjustly
and favor persons who are wicked?
'Defend the poor and the orphaned,
be just to the oppressed and needy;
'Rescue the poor and needy,
deliver them from the sinner's hand.'
Neither knowing nor comprehending,
they have gone on in darkness;
all the foundations of the earth shall be shaken.
'I said: You are gods, you are all sons of the Most High.
'But you shall die as men die,
you shall fall like any earthly prince.'
(Psalm 81.2-7)
Whether these "judges of the mighty assembly" are angels, archons, kings or actual judges, the rich or the powerful, what is crucial is the divine demand for justice, and relief of the poor, the orphaned (i.e., those without household and connections), the oppressed, the needy (i.e., those who are denied the fruits of Providence).
If it is claimed that Jesus is the Savior precisely because He is supplanting (or has supplanted) the demonic structures of the world, then one must also claim that Jesus will restore a sort of righteousness that would probably discomfit some recent writers and podcasters.
Who are the "wicked" in Psalm 82.2 LXX? In Psalm 13 LXX, God the Judge states exactly what that wickedness is:
The Lord looks down from heaven upon the sons of men to see if there be any that understand and seek God.
They have all turned aside, altogether corrupted; there is none, not even one, who does good.
Do all the workers of wickedness know nothing at all? They eat up My people as they eat bread and do not call on the Lord.
Thus they were in great fear where no was, for God is in the generation of the righteous.
You treat with contempt the poor man's desire, as the Lord is his only hope. 
(Psalm 13.2-6 LXX).
The implication for Lent is clear:
By all means, confess the individual, internal passions and sins: rage and lust, gluttony and greed, pride and despair, luxury and laxity.
But confess more self-centeredness, especially complicity in injustice, oppression, and the deprivation of rights and providence to the poor and the alien, all the excluded from the Table of the Lord that is Creation, even in the fallen world.
For what is the Garden of Eden but the primordial provision of humanity by the Hand of the Lord Himself?
Man's self-chosen exile from Eden is not just the alienation of the individual soul, but the alienation and fracturing of human society. The corruption of sin and death is not comprised only of individual sins of concupiscence and irascibility, but more emphatically from Scripture "iniquity and strife in the city ... unrequited toil and unrighteousness ... usury and deceit" (Psalm 54.9-10 LXX).
How long has it been since anyone has confessed usury?
When it comes to the division of the sheep from the goats, "goat-ness," at least in Scripture and the early Fathers, is a lot more social than individual. So is "sheep-ness."
If we want to be as eschatological as the first Christians undoubtedly were, we should start by at least dismissing the false contemptuous individualism as practiced in the libertarian "nation."