As I have grown older I have become less and less tolerant of the evangelical debates about the atonement, gender roles, Pauline theology, ecclesiology, politics and so on. Not because I think they are unimportant, but because they are often a very convenient excuse for avoiding what needs to be done, or for not co-operating in co-belligerent activity. As I have grown older the incarnation has assumed greater importance in my thinking, encompassing all the work of Christ, not just what happened on the cross. How he lived as well as died is hugely significant and with that has grown an understanding of his identification with the marginalised. I’m not a liberation theologian. I’m not actually sure what ideological form of theology I would espouse other than trying to think how Jesus might act in a similar circumstance, or asking how might the whole Gospel message, such as I understand it, compel me to act or what might it require of me. Here is Stringfellow,
To be concerned with the outcast is an echo…of the Gospel itself. Characteristically, the Christian is to be found in his work and witness in the world among those for whom no-one else cares—the poor, the sick, the imprisoned, the misfits, the homeless, the orphans and beggars. The preence of the Christian among the outcasts is a way in which the Christian represents, concretely, the ubiquity and universality of the intercession of Christ for all. All human beings are encompassed in the ministry of the Christian to the least.
My People is the Enemy, 1964