“the idolatry of any human claim to absolute truth or authority”

I call that church free which enters into covenant with the ground of freedom, that sustaining, judging, transforming power not made with hands. It protests against the idolatry of any human claim to absolute truth or authority. This covenant is the charter and joy of worship in the beauty of holiness.
JLA, “Postscript: The Church That Is Free,” The Prophethood of All Believers
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The church as a community of faith and hope

is entrusted in a special way with the ministry of wholeness for the individual and the society, for each member individually and all together.
JLA, “Shalom: The Ministry of Wholeness,” The Prophethood of All Believers

“Institutional change, not beautiful attitude, is required.”

We must distinguish between serious commitment to social change and the entertainment of noble attitudes. Kindly and seemingly generous attitudes do not suffice to achieve wholeness. Mere attitude can be a form of treachery protecting institutional prejudice and injustice. In the 1960s black leaders often spoke caustically of “beautiful attitudes” that leave institutions unchanged, institutions with their built-in racism. Institutional change, not beautiful attitude, is required.
JLA, “Shalom: The Ministry of Wholeness,” The Prophethood of All Believers

Liberation Theology

It is noteworthy that in some churches today in Central and South America one of the remarkable movements is that of liberation theology, liberation from the imprisonment of classism, racism, and sexism. In the view of these Catholics and Protestants we cannot be whole persons in unjust institutions. In such institutions the self is fragmented and distorted- human potential is stifled.
JLA, “Shalom: The Ministry of Wholeness,” The Prophethood of All Believers

What, then, is wholeness?

It is concern for the whole as well as for the parts, the recognition that no individual, no congregation, may consider itself an isolated entity. Not only the health of the individual but also the covenant of the commonwealth is the responsibility of all. Wholeness can exist only where justice and mercy are freely sought after. The integrity of the individual is bound up with the integrity of the society.
JLA, “Shalom: The Ministry of Wholeness,” The Prophethood of All Believers

(Shalom) is a profoundly religious term,

used to describe material and spiritual well-being, cognate with heal, healthy, hale, whole. Sometimes God is spoken of as Shalom. In both the Old and the New Testament it is sometimes synonymous with “the messianic kingdom of God.” For the ancient prophets the word refers not only to the health or wholeness of the individual but also to the health of the society, to the people as a corporate body under covenant.
JLA, “Shalom: The Ministry of Wholeness,” The Prophethood of All Believers

The geography of social responsibility, then, is a geography of the “spaces,”

 of the objective institutional vehicles through which social responsibility is exercised. It  presupposes what we have called the geography of the self-the duality and the dynamic interrelationship of the interior and interpersonal responsibilities on the one hand and the institutional responsibilities on the other. This geography of the self involves also the dual vocation of the individual’s occupational vocation and his vocation to participate in the common enterprise of promoting a society of justice and mercy.
JLA, “Geography of Social Responsibility,” Voluntary Associations

The achievement of the integrity of public government

 requires the expansion of accountability to the private sector. The absence of this accountability is a major cause of the current, widespread skepticism that obtains regarding the effectiveness of citizenship participation in politics. The lack of accountability, it is seen, has made possible the erosion of the moral limits to the legitimate power of private governments.  

JLA, “Geography of Social Responsibility,” Voluntary Associations