Liturgy & Justice Bibliography: Notre Dame Center for Liturgy

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Liturgy and Justice Bibliography

Introduction

Prepared by the Notre Dame Center for Liturgy, March 2001. Updated July, 2001
Note: This bibliography primarily identifies resources that specifically address the relationship between liturgy and justice/ethics. There are also several citations that consider more specific issues of social justice/social concern and of justice within the church. This bibliography is representative, not comprehensive.

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Agnew, Mary Barbara. "Liturgy and Christian Social Action." Liturgy 7 (Spring 1989): 17-25. Reprinted in The Landscape of Praise: Readings in Liturgical Renewal, ed. Blair Gilmer Meeks. Valley Forge, PA: Trinity Press International, 1996. The writer addresses the gap between Christian ethics and sacramental theology. Specifically, she discusses "two neglected problems: the unremarked analogical use of the term 'sacrifice' and a failure to take fully into account the effect of the church's new and open stance toward the world on the whole moral life of Christians."
Allen, Pamela Payne. "Singing a Faithful Song: Brian Wren's Hymns of Justice." The Christian Century 102 (1985): 675-79. The author considers the hymnody of Brian Wren, with a particular focus on Wren's themes of human need and the gospel as heard by the poor.
Anderson, George M. "Liturgy and Social Justice." FDLC Newsletter 18 (1991): 9 -10. The author discusses the incorporation of social justice themes in the liturgy.
Augustine of Hippo. "Make Christ Your Wealth: From a Commentary on Psalm 39," trans. Nathan D. Mitchell, 14-15.
Avila, Rafael. Worship and Politics, trans. Alan Neely. Maryknoll, NY: Orbis Books, 1981. From the perspective of liberation theology, Avila writes about the political nature of the liturgy.
Balasuriya, Tissa. The Eucharist and Human Liberation. Maryknoll, NY: Orbis Books, 1979. Balasuriya considers eucharist as central to the Christian community and its relationship to issues of contemporary church and society.
Baldovin, John F. "The Liturgical Year: Calendar for a Just Community." In Liturgy and Spirituality in Context, ed. Eleanor Bernstein. Collegeville, MN: Liturgical Press, 1990. The author offers answers to the question, "How can the liturgical calendar aid us in manifesting the Christian vision of peace and justice?"
Benestad, J. Brian and Francis J. Butler, eds. A Compendium of Statements of the United States Catholic Bishops on the Political and Social Order 1966 - 1980. The statements include concern for political responsibility, foreign policy, and domestic policy.
Baxter, Michael J. "Reintroducing Virgil Michel: Towards a Counter-Tradition of Catholic Social Ethics in the United States." Communio 24 (Fall 1997): 499-528. Baxter considers present day Catholic social ethics in the United States in light of the work of Virgil Michel.
Bergant, Dianne. "Liturgy and Scripture: Creating a New World." In Liturgy and Social Justice: Celebrating Rites - Proclaiming Rights, ed. Edward M. Groaz. Collegeville, MN: Liturgical Press, 1989. Bergant reflects on the notion that justice is constitutive of worship, meaning that liturgy is itself the very act of establishing the reign of God, and justice issues are constitutive of the liturgical act itself. She adds that social justice is rooted in the justice of God, and the liturgy celebrates this latter justice.
Bethune, Ade. "Revolutionary Times." Liturgy 90 (April 1991): 13-15, 18. The author addresses what Leo XIII's letter, Rerum Novarum, has to do with liturgy.
Boff, Leonardo and Clodovis Boff. Salvation and Liberation: In Search of a Balance Between Faith and Politics. Maryknoll, NY: Orbis Books, 1984. The authors consider the relationship between faith and politics from the perspective of liberation theology.
Bossuet, Jacques-Benigne. "The Great Dignity of the Poor: A Sermon Preached on Septuagesima Sunday," trans. Nathan D. Mitchell. Assembly 27 (2001): 30-31.
Bowman, Thea. "Justice, Power, and Praise." In Liturgy and Social Justice: Celebrating Rites - Proclaiming Rights, ed. Edward M. Groaz. Collegeville, MN: Liturgical Press, 1989. Bowman approaches the topic of liturgy and justice from the viewpoint that when we talk about justice, we are talking about the practice of the gospel. She reflects on the implications of this fundamental principle for liturgy.
Brueggemann, Walter, et al. To Act Justly, Love Tenderly, Walk Humbly: An Agenda for Ministers. New York: Paulist Press, 1986. AMAZON
Brooks, Robert. "Catechumens as Ministers to the Baptized: The Great Feast, Fount of Justice." Liturgy 2 (Summer 1982): 73-77. Brooks urges that the catechumenal process and the rites of baptism are schools of justice.
Budde, Barbara Ann. "Thanksgiving: A Feast of Justice." Assembly 12 (1985): 310-11. The writer reflects on Thanksgiving Day in the United States as a feast of justice.
Bullock, Jeffrey. "Forum: The Ethical Implications in Liturgy." Worship 59 (1985): 266- 70. Bullock responds to John Pawlikowski's article, "Worship after the Holocaust: An Ethician's Reflections," Worship 58 (1984): 315-29.
Burghardt, Walter J. "Preaching the Just Word." In Liturgy and Social Justice, ed. Mark Searle. Collegeville, MN: Liturgical Press, 1980. Burghardt addresses three questions: Does a church committed to eternal salvation have anything to do with everyday justice? If the church has a role to play in the area of justice, how can this possibly affect the liturgy? If justice does enter the liturgy of the worshiping community, should the preacher preach it - and if so, how?
________. Dare to Be Christ: Homilies for the Nineties. Mahwah, NJ: Paulist Press, 1991. A collection of homilies from Walter J. Burghardt, S.J., founder of "Preaching the Just Word," a series of workshops aimed at improving the preaching of justice issues.
________. When Christ Meets Christ: Homilies on the Just Word. New York: Paulist Press, 1993. A collection of homilies from Walter J. Burghardt, SJ.
________. Speak the Word with Boldness: Homilies for Risen Christians. New York: Paulist Press, 1994. A collection of homilies from Walter J. Burghardt, SJ. AMAZON
________. Love Is A Flame of the Lord: More Homilies on the Just Word. New York: Paulist Press, 1995. A collection of homilies from Walter J. Burghardt, SJ. AMAZON
________. Preaching the Just Word. New Haven: Yale University Press, 1996. Burghardt offers insights for preaching about contemporary social issues. AMAZON
________. Let Justice Roll Down like Waters: Biblical Justice Homilies Throughout the Year. New York: Paulist Press, 1998. A collection of homilies from Walter J. Burghardt, SJ. AMAZON~~POWELLS
________. Hear the Just Word and Live It. New York/Mahwah, NJ: Paulist Press, 2000. This booklet contains some of Walter J. Burghardt's reflections on social justice. AMAZON
________. "Just Word and Just Worship." Worship 73 (1999): 386-98. Burghardt addresses the underdeveloped relationship between liturgy and justice. He comments that we are servants of justice, provided we do not sever social action from the liturgy.
________ "Characteristics of Social Justice Spirituality." Origins (July 21, 1994): 157, 159-164. Burghardt articulates three characteristics of a Catholic spirituality of justice.
Burns, Camilla. "Biblical Righteousness and Justice." Liturgical Ministry 7 (1998): 153-61. Burns discusses the biblical understanding of justice.
Burrell, David. B. "Justice?What Is It All About?" Education for Justice: Occasional Papers on Catholic Higher Education 4 (Winter 1978): 12-17. Burrell addresses questions about responding to social inequities and discovering what is just, especially in regard to issues such as development and/or foreign aid.
Byrne, Patrick, ed. National Bulletin on Liturgy 17 (1984): 257-320. This issue of the National Bulletin on Liturgy, a review published by the Canadian Conference of Catholic Bishops, is dedicated to social justice and the liturgy. The introduction, "A vision of justice," examines what the scriptures and the liturgy tell us about the work of justice. The next major section addresses "some areas of concern," including, food for the hungry, clothing for the naked, shelter for the homeless, care for the sick and dying, comfort for all who mourn, freedom for captives and the oppressed, working with people who are physically and mentally challenged, and peace in our world. The other major section considers "some ways of action," including, deeds, not words alone, hearing the social gospel, ecumenical cooperation, prayer and work.
Byron, William J. "Reflections on Education for Justice. Education for Social Justice -- A Christian Perspective." Education for Justice: Occasional Papers on Catholic Higher Education 4 (Winter 1978): 3-6. Byron considers 1) What new reality is involved in a Christian approach to justice?; 2) How does social justice differ from inter-personal justice, and what are the implications for those who educate for social justice?
Carney, Frederick, ed. "Focus on Liturgy and Ethics." Journal of Religious Ethics 7 (1979): 139-248. Articles concerning the relationship between liturgy and ethics include: 1. "Liturgy and Ethics," by Paul Ramsey; 2. "Liturgy and Ethics: Some New Beginnings," by D.E. Saliers; 3. "Beyond the Formal Principle: A Reply to Ramsey and Saliers," by Margaret A. Farley; 4. "Liturgy and Ethics: A Response to Saliers and Ramsey," by William W. Everett; 5. "Liturgy and Ethics: Hermann Cohen and Franz Rosenzweig on the Day of Atonement," by William W. Everett; 6. "Religious Ritual: A Kantian Perspective," by Ronald M. Green; and 7. "Narrative, Worship, and Ethics: Empowering Images for the Shape of Christian Moral Life," by Philip J. Rossi.
Carr, Anne. "Women, Justice, and the Church." Horizons 17 (1990): 269-79. Carr considers the question of women, justice and the church from a global perspective.
Chrysostom, Saint John. "First Feed the Hungry: A Homily on the Gospel of Matthew (14.23-24), trans. Nathan D. Mitchell. Assembly 27 (2001): 6-7.
Ciferni, Andrew D. "Liturgy: What Makes It Beautiful?" Assembly 27 (2001): 18-19. Ciferni asks how we might begin to reimagine the pastoral life of our communities and the aesthetic dimensions of our worship if we substitute the concept of beauty for grace in our theological reflection on the life of our assemblies.
Clarke, Thomas E., ed. Above Every Name: Lordship of Christ and Social Systems. New York: Paulist Press, 1980. This collection includes essays concerning what the editor describes as the "political" character of faith: 1. "Christology and Attitudes," by Monika K. Hellwig; 2. "Lordship of Yahweh, Lordship of Jesus," by J. P. M. Walsh; 3. "Christ's Victory Over the Powers," by Joseph Weber; 4. "Power and Parable in Jesus' Ministry," by Brian O. McDermott; 5. "Eucharist at Corinth: You Are the Christ," by John C. Haughey; 6. "Symbol and System: Embodying Love," by Otto H. Hentz; 7. "Earthen Vessels: Institution and Charism in the Church," by Avery Dulles; 8. "The Emperor's New Clothes," by Francine Cardman; 9. "The Earth Is the Lord's: Thoughts on the Economic Order," by Philip Land; 10. "Touching in Power: Our Health System," by Thomas E. Clarke; 11. "The Peace of Christ in the Earthly City," by John Farrelly. AMAZON
Coleman, John A. "How the Eucharist Proclaims Social Justice." Church (Winter 2000): 5-9 and Church (Spring 2001): 11-15. In this two-part article, Coleman considers how the basic theology of the eucharist as a proclamation of social justice is intended to be a transforming reality for persons and communities.
Collins, Mary. "Eucharist and Justice." In Worship: Renewal to Practice. Washington, D.C.: The Pastoral Press, 1987. Collins addresses memory as the memory of God's justice, the meaning of biblical justice, the church's eucharist and ministering in behalf of justice, and the recovery of the eucharistic cup for the laity as potentially impacting "the church's understanding of its participation in the mystery of Christ and of God's way of setting things right in the face of human suffering."
Cone, James H. "Sanctification, Liberation and Black Worship." Theology Today 35 (1978): 139-52. Cone examines the relationship between the experience of holiness in black worship and the struggle for political justice in the larger society.
Cook, Guillermo. "The Relationship of Worship and Social Transformation in Base Communities." Reformed Liturgy and Music 14 (1985): 89-92. Cook describes the origins and orientations of Catholic Base Ecclesial Communities in Latin America, and explains the relationship of worship and social transformation as understood in these communities.
Crockett, William R. Eucharist: Symbol of Transformation. New York: Pueblo, 1989. This book includes a brief section on eucharist and justice, found on pages 251-63. AMAZON
Crosby, Michael H. Thy Will Be Done: Praying the Our Father as Subversive Activity. Maryknoll, NY: Orbis Books, 1977. Crosby offers a reflection on the Our Father to show how prayer and living, spirituality and justice might harmonize.
Cummings, Owen F. "The Eucharist and Social Justice." Clergy Review 71 (1986): 207-11. Cummings writes that commitment to social justice is not an option for Christians. Further, he suggests that this commitment is an intrinsic component of eucharistic theology and that the relationship between liturgy and justice is of direct pastoral relevance.
Curran, Charles E. American Catholic Social Ethics. Notre Dame, IN: University of Notre Dame Press, 1982. As indicated by the title, Curran provides an overview of social ethics for Catholics living in the United States.
Dallen, James. "Liturgy and Justice for All." Worship 65 (1991): 290-306. The author provides an historical survey of the links between liturgy and social justice in the Christian tradition, comments on the need for a sacramental imagination to appreciate the liturgy/justice relationship, and assesses why there is often a tension between worshippers and social activists.
Diekmann, Godfrey L. "Is There a Distinct American Contribution to the Liturgical Renewal?" Worship 45 (1971): 578-87. Diekmann points out that one of the emphases of liturgical renewal in the United States was the conviction that liturgy and social reform are inseparable.
Dorr, Donal. Option for the Poor: A Hundred Years of Vatican Social Teaching. Maryknoll, NY: Orbis Books, 1983. Dorr looks at the social teaching of the Catholic Church over the past 100 years from the point of view that the church has committed itself to being on the side of those who are poor or oppressed. AMAZON~~POWELLS
________. Spirituality and Justice. Maryknoll, NY: Orbis Books, 1984. Dorr examines the relationship between spirituality and justice.
Doss, Joe Morris. "Baptism and the Death Penalty." Liturgy 7 (Spring 1989): 33-39. The author considers baptism and executions as two powerful and formative rituals for communities that uphold and implement them.
Downey, Michael. "Worship between the Holocausts." Theology Today 43 (1986): 75-87. The author reflects on worship between the Holocaust of the Jews and an imminent nuclear holocaust, and considers what form liturgy will take if the reality of a two-fold holocaust is taken seriously.
Duffy, Regis. "Symbols of Abundance, Symbols of Need." In Liturgy and Social Justice, ed. Mark Searle. Collegeville, MN: Liturgical Press, 1980. Duffy writes that Christians' "redemptive need, and the service it cries out for, only begins to be 'seen' and accepted when we have learned to symbolize it."
Duggan, Robert, ed. Conversion and the Catechumenate. Ramsey, NJ: Paulist Press, 1984. Of particular interest is the essay by James B. Dunning entitled "Confronting the Demons: The Social Dimensions of Conversion."
Dussel, Enrique. "The Bread of the Eucharistic Celebration as a Sign of Justice in the Community." In Can We Always Celebrate the Eucharist?, ed. Mary Collins and David Power. Concilium 152. New York: Seabury, 1982. The author considers the links between the bread as a fruit of human labor and bread as the substance of the eucharistic offering.
Egan, John. "Liturgy and Justice: An Unfinished Agenda." Origins 13 (1983): 245-53. In an address given at Boston College in June 1983, Egan commented that Vatican II "entirely missed" the connection between liturgical celebration and the practice of justice. He noted that what is missing are three fundamental principles promoted by earlier liturgical and social reformers: an awareness of the church as the mystical body of Christ, the conviction that salvation "is addressed to the whole person" and the reconstruction of the social order.
Empereur, James L. Prophetic Anointing: God's Call to the Sick, the Elderly, and the Dying. Wilmington, DE: Michael Glazier, 1982. This book includes a brief section on anointing and social justice, pp. 181-91.
________. "With Liturgy and Justice for All." Modern Liturgy 11 (September 1984): 16-17. Empereur urges that because the symbols of Christian liturgy are "born in and fed by the human imagination, they can make the liturgy an experience where oppression can be transcended."
________. "How Does a Just Liturgy Feel?" Modern Liturgy 18 (October 1991): 12-13. The author writes that a liturgy which does justice is "more a matter of affect than it is about songs with social justice themes, intercessory prayers for the poor and marginal, or homilies which challenge reigning ideologies." A just liturgy has a certain "feel" - it creates a feeling of being at home, it is rhythmic, empowering and hopeful.
Empereur, James L. and Christopher G. Kiesling. The Liturgy that Does Justice. Collegeville, MN: Liturgical Press, 1990. The chapters of this book address: 1. The Challenge. 2. Liturgy: A Spirituality of Human Liberation. 3. Christian Initiation and Social Justice. 4.The Lectionary: Justice in the Liturgical Year. 5. Preaching and Transformation of the World. 6. Social Justice in the Liturgy of the Eucharist. 7. Reconciliation and Justice in the Church and in the World. 8. Justice in the Church: Liturgies of Ministry. 9. Marriage: A Liberating Relationship. 10. Anointed for Justice. 11. Liturgy and Consumerism. 12. Social Justice's Need for Liturgy.
Eugene, Toinette. "'Give Me the Simple Life': Spirituality and Solidarity with the Poor." Spirituality Today 31 (1979): 44-54. Eugene considers the significance of living a life in solidarity with the poor for the task of building a just society.
Evans, Bernard. "The Rural Parish: A Just and Caring Church." Worship 60 (1986): 399-411. The article focuses on some of the factors to be considered in a discussion about how a Catholic rural parish might realize its enormous potential for engaging in the ministry of justice.
Fiorenza, Elisabeth S. In Memory of Her: A Feminist Theological Reconstruction of Christian Origins. New York: Crossroad, 1982. Fiorenza provides a critical feminist reconstruction of women's early Christian history. AMAZON
________. "Tablesharing and the Celebration of the Eucharist." In Can We Always Celebrate the Eucharist?, ed. Mary Collins and David Power. Concilium 152. New York: Seabury, 1982. Fiorenza discusses the celebration of the eucharistic meal at Corinth and its implication for the self-definition of the Christian ecclesia.
Fleming, Austin. "A Spirituality for the Assembly at Worship." New Catholic World (March-April 1987): 61-64. Fleming speaks to the "justice mode of worship" in this brief essay about the spirituality of the assembly.
Foley, Edward. "Liturgy and Social Justice." In Economic Justice: CTU's Pastoral Commentary on the Bishops' Letter on the Economy, ed. John Pawlikowski and Donald Senior. Washington, DC: Pastoral Press, 1988. Foley writes about various dimensions of the liturgy-justice relationship and suggests how the economic pastoral letter relates to liturgy.
________. "Liturgy and Economic Justice for All." In Living No Longer for Ourselves: Liturgy and Justice in the Nineties, ed. Kathleen Hughes and Mark R. Francis. Collegeville, MN: Liturgical Press, 1991. Foley comments on how the U.S. bishops' economic pastoral, Economic Justice for All, relates to liturgy and on how the liturgy is a central metaphor for the Christian quest for justice. AMAZON
Francis, Mark R. "Liturgical Inculturation in the United States and the Call to Justice." In Living No Longer for Ourselves: Liturgy and Justice in the Nineties, ed. Kathleen Hughes and Mark R. Francis. Collegeville, MN: Liturgical Press, 1991. Francis argues that one reason for the problematic relationship between liturgy and justice is that "the seeds of the present disparity between liturgy and the call to justice were inadvertently sown by the liturgical movement itself, due to its understanding of the relationship between culture and the worship of the Church." AMAZON
________. "Announcing God's Reign: Liturgy, Life and Justice." In Finding Voice to Give God Praise: Essays in the Many Languages of the Liturgy, ed. Kathleen Hughes. Collegeville, MN: Liturgical Press, 1998. Francis asks whether the gap between how we worship and how we live has always existed. In addressing this question, he proposes two strategies for helping our liturgies bridge the gap between worship and life. AMAZON
Franklin, R. William and Robert L. Spaeth. Virgil Michel: American Catholic. Collegeville, MN: Liturgical Press, 1988. See Chapter 6 on "The Social Question."
Franklin, R.W. "Virgil Michel: An Introduction." Worship 62 (1988): 194-201. Franklin provides an overview of Virgil Michel's life and convictions about the relationship between liturgy and social action.
Gallen, John. "Liturgy and Justice Go Together." Today's Parish 21(April-May 1989): 8- 39. This is a practical essay for parishes about the interrelationship between justice and liturgy.
Furfey, Paul H. "Liturgy and the Social Problem." National Liturgical Week (1941): 181-190. Furfey calls for an increased appreciation of the liturgical approach to the solution of social problems.
Gelineau, Joseph. "Celebrating the Paschal Liberation." In Politics and Liturgy, ed. Herman Schmidt and David Power. New York: Herder and Herder, 1974. The author's thesis is that the celebration of the risen Christ is one of the most effective political actions that people can perform. Gelineau believes that the liturgy must discover the authentic political dimension that is essential to it.
Gibson, Paul. "Liturgy and Justice." Toronto Journal of Theology 3 (1987): 3- 13. Gibson looks at the general human experience of religion and the particular shape it has received in the tradition of Jews and Christians in order to provide a foundation for the understanding of liturgy as the point at which shalom is symbolized and made available.
Gittins, Anthony. "The Dance of Life: Liturgy and Ethics in Cross-Cultural Perspective." In Living No Longer for Ourselves: Liturgy and Justice in the Nineties, ed. Kathleen Hughes and Mark R. Francis. Collegeville, MN: Liturgical Press, 1991. Gittins raises some challenging questions to consider about the integration of culture and liturgical expression, the relationship between liturgical action and ethical concern, and the ways in which liturgy is engaged with life. AMAZON
Grassi, Joseph A. Broken Bread and Broken Bodies: The Lord's Supper and World Hunger. Maryknoll, NY: Orbis Books, 1985. Grassi proposes that a deep understanding and participation in the eucharist can mobilize people to share resources and end world hunger.
Gregory the Great. "A Homily on the Rich Man and Lazarus," trans. Nathan D. Mitchell. Assembly 27 (2001): 22-23.
Gremillion, Joseph. The Gospel of Peace and Justice: Catholic Social Teaching Since Pope John. Maryknoll, NY: Orbis Books, 1976. This book includes a selection of official church documents, reflecting a conviction that working for peace and justice is demanded by the gospel. Gremillion offers an analysis of the same.
Guroian, Vigen. "Seeing Worship as Ethics: An Orthodox Perspective." Journal of Religious Ethics 13 (1985): 332-59. Guroian looks at the relationship between worship and right conduct as it is understood in the Orthodox tradition.
Gutierrez, Gustavo. A Theology of Liberation. Maryknoll, NY: Orbis Books, 1973. Gutierrez offers a theological reflection based on the Gospel and the experiences of persons committed to the process of liberation in Latin America. AMAZON
________. We Drink from Our Own Wells: The Spiritual Journey of a People. Maryknoll, NY: Orbis Books, 1984. Gutierrez describes a spirituality of liberation based on the experiences of the poor in Latin America. AMAZON
Hahnenberg, Edward P. "Letting Experience Touch the Psalter." Assembly 27 (2001): 10-11, 16. Hahnenberg writes about praying and preaching the psalms in an issue of Assembly devoted to "Praying for Justice: The Psalms."
Haight, Roger. "Spirituality and Social Justice: A Christological Perspective." Spirituality Today 34 (1982): 312-25. Haight offers a theological understanding for a spirituality that is concerned with social justice.
Hall, Jeremy. "The American Liturgical Movement: The Early Years." Worship 50 (1976): 472-89. On the fiftieth anniversary of the journal Worship, Hall looks at the key features of the liturgical movement in the United Statues during the 1920s and 1930s.
________. The Full Stature of Christ: The Ecclesiology of Dom Virgil Michel. Collegeville, MN: Liturgical Press, 1976. Hall evaluates the ecclesiology of liturgical reformer and social activist Virgil Michel.
Hamm, Dennis. "Preaching Biblical Justice." Church (Spring 1996): 17- 21. Hamm looks at the language of biblical justice, stories of justice in Scripture, the justice of Jesus and preaching about contemporary justice issues.
Happel, Stephen. "Worship as a Grammar of Social Transformation." Proceedings of the Catholic Theological Society of America 42 (1987): 60-87. In the final section of his essay, Happel considers the question of sacraments as socially transformative.
________. "Rites of Initiation and the Politics of Cooperation." Liturgy 7 (Spring 1989): 27-31. Happel writes, "The Christian sacraments have as their operative, partisan theme a collaborative activity of human beings that transforms people during the celebrations and orients them in the public domain." With this as his premise, Happel discusses the formation of catechumens and the rites of initiation.
Haughey, John C., ed. The Faith that Does Justice: Examining the Christian Sources for Social Change. Woodstock Studies, vol. 2. New York: Paulist Press, 1977. This collection of essays is from the Woodstock Theological Center, Washington, DC. The editor's foreword notes that the essays "address a closely interconnected set of questions: To be true to its mission, what function is the Church meant to perform? What does the faith of Christians contribute to the human perception of justice? What is the theological significance of action undertaken by Christians for political or social transformation? Is justice to be looked on as one of the moral virtues that it is incumbent on Christians to practice or has it a more intrinsic link to the gift of faith which Christians have received? Does the following of Christ call Christians away from social systems into 'the new creation' or is the call extended to them to concern themselves with the social systems which shape human beings?" Contributors to this volume include Avery Dulles, William Dych, John R. Donahue, William J. Walsh, John P. Langan, Richard Roach, David Hollenbach and John C. Haughey.
Hehir, J. Bryan. "Liturgy and Social Justice: Past Relationships and Future Possibilities." In Liturgy and Social Justice: Celebrating Rites - Proclaiming Rights, ed. Edward M. Grosz. Collegeville, MN: Liturgical Press, 1989. The author defines his task as examining the past and future relationship of the liturgical life of the church and social ministry/social justice in the church.
Hellwig, Monika K. The Eucharist and the Hunger of the World. 2d rev. ed. Kansas City, MO: Sheed & Ward, 1992. Hellwig looks at hunger, both spiritual and physical, as that which calls the world to mutual dependence. AMAZON
Henderson, J. Frank. "From the Sunday Greeting of Peace to Daily Life." National Bulletin on Liturgy 11 (1978): 280-82. Henderson reflects on the implications of the greeting of peace and receiving communion for daily living.
________. "Discrimination in the Liturgy?" National Bulletin on Liturgy 20 (1987): 51-60. Henderson asks whether there is discrimination against the laity in the Catholic Church's liturgical texts and rites.
________. "Relationships between Liturgy and Social Justice." Celebrate 30 (January-February 1991): 16-17. The author delineates some of the connections he sees between liturgy and social justice. He also comments that liturgists and social justice activists need to work together to increase our awareness of the close relationship between liturgy and social justice.
________. "Social Justice Ministers and the Parish Liturgy." Celebrate 30 (May-June 1991): 21-23. The writer considers ways in which social justice ministers can contribute to liturgy planning and to liturgical ministries.
________. "Injustice in Liturgical Celebrations." Celebrate 30 (July-August 1991): 14- 15. Henderson examines specific concerns about potential injustices in our liturgical celebrations.
________. "Liturgy, Justice and the Formation of Bishops." In Shaping a Priestly People: A Collection in Honour of Archbishop James Hayes, ed. Bernadette Gasslein. Ottawa: Novalis, 1994. Henderson's stated thesis is that "liturgies at which bishops preside show us that justice is intrinsic to episcopal life and ministry; participation in such liturgies, at least ideally, forms bishops as persons who do justice, who live justly and who model justice in the church."
________. "Justice and the Jubilee Year." Liturgical Ministry 7 (1998): 190-95. Henderson looks at the notion of jubilee found in Leviticus 25, which is one of liberation, justice, wholeness, and celebration.
Henderson, J. Frank, et al. Liturgy, Justice, and the Reign of God: Integrating Vision and Practice. Mahwah, NJ: Paulist Press, 1989. This is a handbook intended for individuals and groups for reflection on various aspects of liturgy and justice. An extensive bibliography is included.
Henderson, J. Frank and Kathleen Quinn. "Justice, Injustice and Sunday Worship." National Bulletin on Liturgy 26 (1993): 214-23. The authors discuss the importance of just liturgies, that is, that liturgy itself be an experience of justice.
Henriot, Peter, et al. Catholic Social Teaching: Our Best Kept Secret. Maryknoll, NY: Orbis Books, 1990. (See also the 1992 Centenary edition of this title.) AMAZON
Hessel, Dieter T. Social Themes of the Christian Year: A Commentary on the Lectionary. Philadelphia, PA: Geneva Press, 1983. Contributors from various denominations offer commentaries on social themes for each of the liturgical seasons.
Hill, Rowena. "Poured Out for You: Liturgy and Justice in the Life of Archbishop Romero." Worship 74 (2000): 414-32. Hill considers the film Romero and how it reflects Archbishop Oscar Romero's understanding of the relationship between the liturgy of the church and the struggle for justice.
Himes, Kenneth R. "Eucharist and Justice: Assessing the Legacy of Virgil Michel." Worship 62 (1988): 201-23. The author examines the bases for Virgil Michel's appreciation for the liturgy as the basis of social regeneration: the mystical body was the message needed for the Christian renewal of society and the liturgy was the method of communicating the message to believers. Himes then offers his thoughts regarding the relevance of Michel's project for today.
Hoppe, Leslie. "Biblical Faith and Global Justice." Spirituality Today 31 (1979): 4-13. Hoppe reconstructs ancient Israel's social system and considers its implications for contemporary justice issues.
Hovda, Robert. "The More Relevant Liturgy Is, The More Subversive It Is!" Living Worship 6 (October 1970). Hovda expounds upon the notion that liturgy is always political. This issue of Living Worship also includes reprints of essays by Joseph Sittler ("A Sense of Limit") and Daniel Berrigan ("Life at the Edge").
________. "Without...Solidarity and Justice...Celebration Is an Empty Action." Living Worship 9 (March 1973). Robert Hovda writes that a church which is mission, servant, agent of liberation for the world [will] relish liturgy more, will have a more urgent need for celebration." In this essay, Hovda makes reference to theologians who have articulated a theology of liberation, e.g., Gustavo Gutierrez.
________. "'The Ethical Demands of the Eucharist': Reflections on the Context of Celebration." Living Worship 14 (August-September 1978). This issue is an adaptation of excerpts from an address Hovda gave at the 1978 Notre Dame Center for Pastoral Liturgy Conference. He responds to questions such as, "What is the moral scope of the biblical message, since it is that message that is acted out in eucharist?" and "Where do we go from here to respond more fully to the ethical demands of eucharist?"
________. "The Mass and Its Social Consequences." Liturgy 80 (June-July 1982): 2- 3, 5-6. Hovda examines two aspects of the Mass in order to underscore the celebration's symbolic action and social consequences: the holy word and the holy meal.
________. "Scripture Has It, Not on Bread Alone Shall Human Creatures Live." Worship 57 (1983): 255-63. The author calls the baptized to ongoing renewal through recollection, repentance, prayer and service of the least of our neighbors. "The Sunday liturgy," Hovda says, "is a critical part of that necessary renewal process."
________. "Where Have You Been? 'Peace Liturgies' Are the Only Kind We Have." Worship 57 (1983): 438-43. Hovda reflects on the pastoral letter from the U.S. Bishops, The Challenge of Peace: God's Promise and Our Response and on the Sunday Mass as a rite of peace and justice in the reign of God.
________. "Money or Gifts for the Poor and the Church." Worship 59 (1985): 65-71. Hovda comments on the significance and place of money offerings in the liturgy of the Sunday assembly in the context of the (then) proposed pastoral letter from the U.S. Bishops Ad Hoc Committee on Catholic Social Teaching and the U.S. Economy.
________. "Liturgy: 'Effective Political Action?'" Worship 63 (1989): 361-65. Hovda praises the authors of Liturgy, Justice, and the Reign of God: Integrating Vision and Practice (see citation in this bibliography) and emphasizes the essential relationship between our mission of peace/justice and our liturgical celebrations.
Huck, Gabe. "Night Prayer: Learning the Ways of Peace." Assembly 11 (1985): 274- 76. Huck considers how the repetition of ritual prayer forms us into a people of peace.
________. "Justice and Sunday Mass." Liturgy 90 (July 1998): 4-7. Huck reminds readers that in doing the liturgy, we rehearse the just life with symbol and in metaphor.
Huels, John M. "Liturgy, Inclusive Language, and Canon Law." In Living No Longer for Ourselves: Liturgy and Justice in the Nineties, ed. Kathleen Hughes and Mark R. Francis. Collegeville, MN: Liturgical Press, 1991. Huels points to the use of inclusive language as a matter of justice and suggests that the relevant canon of the 1983 Code of Canon Law does not intend to exclude liturgical ministers from making minor adaptations in the texts of the liturgy. AMAZON
Hughes, Kathleen. "Liturgy and Justice: Bridging the Gap." Modern Liturgy 18 (October 1991): 9-11. Hughes proposes reasons why a chasm remains between worship and life, including that we have a too static understanding of the moral life, that the God we worship is too small, that the way we worship is too "nice" and that the very structures of worship need to be purified.
________. How Firm a Foundation: Voices of the Early Liturgical Movement. Chicago: Liturgy Training Publications, 1990. Biographical sketches of numerous leaders of the modern liturgical movement and excerpts from their writings are presented. AMAZON
________. "Liturgy and Justice: An Intrinsic Relationship." In Living No Longer for Ourselves: Liturgy and Justice in the Nineties, ed. Kathleen Hughes and Mark R. Francis. Collegeville, MN: Liturgical Press, 1991. In considering the essential relationship between liturgy and justice, Hughes addresses two potential distortions of the liturgy: (1) the apparent gap between liturgy and living justice and (2) the superimposition of a theme on the celebration of liturgy. AMAZON
________. "The Voice of the Church at Prayer." In Living No Longer for Ourselves: Liturgy and Justice in the Nineties, ed. Kathleen Hughes and Mark R. Francis. Collegeville, MN: Liturgical Press, 1991. Hughes comments on the U.S. bishops' pastoral letter on war and peace, The Challenge of Peace: God's Promise and Our Response. AMAZON
Irwin, Kevin W. "Liturgy, Justice and Spirituality." Liturgical Ministry 7 (1998): 162-74. Irwin's stated thesis is that "the celebration of liturgy both reveals and implies the living out of God's justice in the world and that spirituality means viewing life through the prism the liturgy sets forth and acting in life in ways that conform with what the liturgy enacts-the paschal dying and rising of Christ and our real participation, our taking part in, and becoming one with, this mystery."
Jegen, Carol Frances. "The Eucharist and Peacemaking: Sign of Contradiction?" Worship 59 (1985): 202-10. Jegen begins with a few historical references to the eucharist and warfare and considers why "there has been a persistent reluctance to reconcile participation in the eucharist and participation in war."
John Paul II, "Sollicitudo Rei Socialis (Encyclical on Social Concerns). Origins (March 3, 1988): 641, 643-60.
Johnson, Elizabeth A. "The Incomprehensibility of God and the Image of God Male and Female." Theological Studies 45 (1984): 441-65. Johnson examines the tradition regarding the mutually supportive notions of the incomprehensibility mystery of God and the image of God male and female.
The Journal of Religious Ethics 7 (1979): 139-248. The theme of this issue is liturgy and ethics. The articles include: "Liturgy and Ethics" by Paul Ramsey, "Liturgy and Ethics" by Donald E. Saliers, responses to Ramsey and Saliers by Margaret A. Farley and William Everett, "Liturgy and Ethics: Hermann Cohen and Franz Rosenzweig on the Day of Atonement" by Martin D. Yaffe, "Religious Ritual: A Kantian Perspective" by Ronald M. Green, and "Narrative, Worship, and Ethics: Empowering Images for the Shape of Christian Moral Life" by Philip J. Rossi.
Keifer, Ralph A. "Liturgy and Ethics: Some Unresolved Dilemmas." In Living No Longer for Ourselves: Liturgy and Justice in the Nineties, ed. Kathleen Hughes and Mark R. Francis. Collegeville, MN: Liturgical Press, 1991. Keifer argues that "the Eucharist patently has everything to do with ethics in general and social justice in particular." AMAZON
Kellerman, Bill. "The Political Geography of Prayer." Liturgy 5 (1985): 75-79. Kellerman urges that every act of worship is expressly political.
Kiesling, Christopher. "Liturgy and Social Justice." Worship 51 (1977): 351-61. Kiesling looks to explore, clarify and publicize the relationship between liturgy and social justice.
________. "Liturgy and Consumerism." Worship 52 (1978): 359-68. The author looks at the influence of consumerism on liturgy.
________. "Social Justice in Christian Life According to Thomas Aquinas." Spirituality Today (1979): 231-45. Kiesling explores how the theology of Thomas Aquinas can lead to an appreciation of the place of social justice in the Christian life.
________. "Social Justice in the Eucharistic Liturgy." Living Light 17 (1980): 12-19. Kiesling notes the principles pertinent to social justice found in Pope Paul IV's encyclical Populorum Progressio (On the Development of Peoples) and considers how these principles are expressed in the Mass.
________. "Liturgy: Call to Social Justice." Modern Liturgy 7 (August 1980): 4-37. Kiesling reminds readers that the sacraments call people to seek social justice, that is, the ordering, or reordering, of society's structures which will make it possible for all other kinds of justice to be practiced.
________. "Social Justice and the Eucharist." New Catholic World 224 (July-August 1981): 173-77. Kiesling reflects on what social justice and the eucharist have to do with one another.
Kilmartin, Edward J. "The Sacrifice of Thanksgiving and Social Justice." In Liturgy and Social Justice, ed. Mark Searle. Collegeville, MN: Liturgical Press, 1980. Kilmartin develops his thesis that "the connection between worship and social action in the world should be experienced in the word and act of the liturgy."
Krisak, Anthony. "Liturgy and Justice: Parish Reflections." Liturgy 90 (April 1991): 6-8. Krisak reports on the insights of a parish liturgy committee regarding the liturgy and social justice relationship.
Koernke, Theresa F. "Toward an Ethics of Liturgical Behavior." Worship 66 (1992): 25-38. Koernke invites readers to consider the relationship between the faith of the church and liturgical praxis. She presents a discussion of the nature of what is known in the celebration of the rites and a provisional application of these insights toward an ethics of liturgical behavior.
Koester, Anne Y. "Just Live the Liturgy." Assembly 27 (2001): 2-3. The writer reflects on the vision of the twentieth-century liturgical reformer and social activist Virgil Michel, OSB.
Lane, Dermot A. "The Eucharist and Social Justice." In Eucharist for a New World: A Selection of Homilies, Addresses and Conferences from the 42nd International Eucharistic Congress, Lourdes 1981, ed. Se?n Swayne. Carlow, Ireland: Irish Institute of Pastoral Liturgy, 1981. Lane considers the essential link between the sacrifice of the Mass and social justice, between the liturgical celebration and the church's mission in the world.
________. Foundations for a Social Theology: Praxis, Process and Salvation. Ramsey, NJ: Paulist Press, 1984. Lane explores a general direction for a contemporary social theology. He devotes one chapter to the relationship between eucharist and social justice.
Larson, Stephen. "Liturgy and Justice: Challenging Injustice on Sunday Morning." One World (November 1990): 17-19. Larson looks at the implications for justice which are inherent in liturgical celebrations.
Lathrop, Gordon W. "The Eucharist as a 'Hungry Feast' and the Appropriateness of Our Want." Living Worship 13 (November 1977). Lathrop comments that "it is appropriate that our liturgy should awaken our thirst and our hunger and thereby let us stand in expressed solidarity with the hungry of the world." He reflects on "the hungry feast," "the cross and the meal," "the desert of our celebrations," and "seeing life in a radically new way."
LaVerdiere, Eugene. "Eucharist as Proclamation, Liberation, Communion." In Eucharist for a New World: A Selection of Homilies, Addresses and Conferences from the 42nd International Eucharistic Congress, Lourdes 1981, ed. Se?n Swayne. Carlow, Ireland: Irish Institute of Pastoral Liturgy, 1981. LaVerdiere examines the themes of proclamation, liberation and communion the New Testament and suggests that these are foundational to our action in the world.
Leap, Frances M. "On Women and Worship." Liturgy 7 (1989): 73-77. Frances Leap focuses on the relation of women to worship as an issue of ethics and justice.
Lehmann, Paul L. "Praying and Doing Justly." Reformed Liturgy and Music 19 (1985): 77-81. Lehman contends that "praying and doing justly are intrinsically reciprocal to the integrity of Christian faith and obedience."
Limouris, Gennadios, ed. Church, Kingdom, World: The Church as Mystery and Prophetic Sign. Geneva: WCC, 1986. This is a collection of papers and responses given at an international consultation in 1985.
_____. Justice, Peace and the Integrity of Creation: Insights from Orthodoxy. Geneva: WCC Publications, 1990. This is a collection of papers from two consultations (1987 and 1989) of the Eastern Orthodox and the Oriental Orthodox member churches of the World Council of Churches.
Llopis, Joan. "The Message of Liberation in the Liturgy." In Politics and Liturgy, ed. Herman Schmidt and David Power. New York: Herder and Herder, 1974. Llopis analyzes "the words of the liturgy and the political dimension in the faith and life of the Christian community."
Mahony, Roger. "The Eucharist and Social Justice." Worship 57 (1983): 52-61. Mahony writes that a "discussion of Eucharist and liturgy with respect to social justice and peace issues is probably more relevant in our own age than in past centuries of the church's life," because of two converging currents: the awareness of pressing social justice concerns and the renewal of the liturgy, which has "provided a more vivid and tangible link between the Eucharist and the genuine problems that touch people's lives."
Malchow, Bruce V. Social Justice in the Hebrew Bible. Collegeville, MN: Liturgical Press, 1996. The author considers how Israel incorporated the social justice thought of other Near Eastern people to address its own justice crises. AMAZON
Mannion, M. Francis. "Stipend and Eucharistic Praxis." Worship 57 (1983):194-214. This essay "seeks to situate the question of Mass stipends within two related perspectives: that of the generative relationship between liturgical practice and theological reflection; and that of the ecological relationship between money offerings and the whole complex of acts that go to make up the Christian eucharist."
_____. "Liturgy and the Present Crisis of Culture." Worship 62 (1988): 98-123. (This article also appears in Liturgy and Spirituality in Context, ed. Eleanor Bernstein. Collegeville, MN: The Liturgical Press, 1990.) Mannion looks at reasons why liturgy has lost a considerable part of its cultural and social power in the post-conciliar American Catholic Church. AMAZON
Marx, Paul. Virgil Michel and the Liturgical Movement. Collegeville, MN: Liturgical Press, 1957. This is the biography of Virgil Michel, OSB, pioneer of the liturgical and social movements in the United States in the 1920s and 1930s.
McDiarmid, Melissa. "First Do Justice, Then Celebrate." Pastoral Music 160 (August-September 1981): 12-15. McDiarmid challenges pastoral musicians to recall personal experiences of doing justice in order to form a basis for their liturgical celebrations of justice.
McDonagh, Enda. "Prayer & Politics: Toward a Spirituality of Liberation." Assembly 6 (1979): 58-59, 64. This essay suggests ways in which the connection between prayer and politics might be experienced and strengthened.
________. The Making of Disciples: Tasks of Moral Theology. Wilmington, DE: Michael Glazier, 1982. See comments relevant to the liturgy/justice question on pp. 38-59 and 99-111.
McKenna, John H. "Liturgy: Toward Liberation or Oppression?" Worship 56 (1982): 291-308. McKenna considers the tradition which links liturgy to social justice.
McKenna, Megan. Rites of Justice: The Sacraments and Liturgy as Ethical Imperatives. Maryknoll, NY: Orbis Books, 1997. McKenna invites readers to see the rituals of the church as a source of keeping alive our hope for love and goodness. AMAZON
McNaspy, C. J. "Faith and Justice in the Barrios." Liturgy 7 (1989): 107-11. McNapsy reflects on his pastoral work in Paraguay and what the people taught him about the social dimension of being a Christian who actively participates in the liturgy.
Meyer, Hans Bernhard. "The Social Significance of the Liturgy." In Politics and Liturgy, ed. Herman Schmidt and David Power. New York: Herder and Herder, 1974. Meyer considers what evidence can be found to show that liturgy has influenced the life of society.
Michel, Virgil. Michel, a Benedictine, was a leading figure in the liturgical and social movements in the United States in the 1920s and 1930s. The articles and books listed reflect his thought and vision about liturgy as the basis of social regeneration.
________. "International Peace." Orate Fratres 1 (1926-27): 250-51.
________. "The Liturgical Movement." America, 12 October 1935, 6-7.
________. "The Liturgy, the Basis of Social Regeneration." Orate Fratres 9 (1935): 536-45.
________. "Defining Social Justice." Commonweal 23 (1936): 425-26.
________. "The Scope of the Liturgical Movement." Orate Fratres 10 (1936): 485-90.
________. "Social Injustices." Orate Fratres 11 (1936): 78-80.
________. The Mystical Body and Social Justice ("The Social Problem," IV). See the chapters entitled: "The Social Nature of the Offertory," "The Social Nature of Communion," "The Parish, Cell of Christian Life," and "The Mystical Body and Economic Justice."
________. "Social Justice." Orate Fratres 12 (1938): 129-32.
________. Our Life in Christ. Collegeville, MN: Liturgical Press, 1939.
________. The Christian in the World. Collegeville, MN: Liturgical Press, 1939.
________. The Social Question. Essays on Capitalism and Christianity. Collegeville, MN: Office of Academic Affairs, St. John's University, 1987. This is a collection of what are considered Virgil Michel's most significant essays.
Mitchell, Nathan. "Bread of Crisis, Bread of Justice." Living Worship 15 (March 1979) Mitchell proposes that food is a social symbol. He considers Israel's bread (as symbolic of fidelity and change), Jesus as the bread of the kingdom, and the Christian appreciation for the bread that does justice.
________. "The Kingdom Journey of Justice." Modern Liturgy 18 (October 1991): 6-8. Mitchell first considers four aspects of what he describes as the revolution Jesus unleashed, one which requires both a redefinition of God and an utterly new way of relating to one another.
________."Praying for Justice: The Psalms." Assembly 27 (2001): 9, 16.
________.Editorial, "Justice and Beauty." Assembly 27 (2001): 17, 24.
________.Editorial, "Preaching the Just Word." Assembly 27 (2001): 25, 32.
Moltmann, Jurgen. "The Liberating Feast." In Politics and Liturgy, ed. Herman Schmidt and David Power. New York: Herder and Herder, 1974. Moltmann addresses the question of a "rebirth of feasts in culture, of a capacity for play in life and of a capacity for liturgy in the representation of Christian freedom."
Moore, Gerard. Eucharist and Justice. North Sydney, Australia: Australian Catholic Social Justice Council, 2000. Moore addresses the question, Do the parts of the Mass invite us to be a people of social justice? To answer this question, he explores the justice dimensions within the eucharistic liturgy itself.
Morland, David. The Eucharist and Justice: Do This in Memory of Me (1980). This is a document prepared for the Commission for International Justice and Peace of England and Wales.
Mosier, John. "A Promise of Plenty: The Eucharist as Social Critique." Downside Review 305 (1973): 298-305. The author discusses the relationship of liturgy to material creation.
Moynahan, Michael E. "The Call to Do Justice" Liturgical Ministry 7 (1998): 162-74. Moynahan comments on the Concluding Rite of the Mass as a call to the assembly to go and do justice in the world.
Mullen, Godfrey. "The Dangers of Candor." Assembly 27 (2001): 12-13, 16. Mullen reflects on the candor of the psalms in this issue of Assembly, which is devoted to "Praying for Justice: The Psalms."
Murnion, Philip J. "Catholic Social Spirituality: A Context for Justice." Church (Summer 1991): 11-15. Murnion writes that contemporary expressions of sacramentality, solidarity, stewardship, and heroism are a necessary grounding for the social mission of the church.
Murphy, C. "Action on Behalf of Justice as a Constitutive Element of the Preaching of the Gospel: What Did the 1971 Synod Mean?" Theological Studies 44 (June 1983): 298-310. Murphy comments that Justice in the World marks the first time in a magisterial statement of the Roman Catholic Church that the biblical concept of liberation appears. He goes on to describe the evolution of the document in the synod of 1971 and its impact on the life of the Church.
Murphy-O'Connor, Jerome. "Eucharist and Community in First Corinthians." Worship 50 (1976): 370-85 (Part I) and Worship 51 (1977): 56-69 (Part II). This two-part article is helpful to those interested in the foundational principles of eucharistic celebration and community, as developed in Paul's letters to the Corinthians.
National Conference of Catholic Bishops. "Economic Justice for All: Catholic Social Teaching and the U.S. Economy." Origins 16 (1986): 409-55. (Also available as a monograph from the U.S. Catholic Conference in Washington, DC.) This is the U.S. bishops' pastoral on issues of economic justice.
Navone, John. "Evil and Its Symbols." In Politics and Liturgy, ed. Herman Schmidt and David Power. New York: Herder and Herder, 1974. Navone considers symbols of evil and the threat evil poses to the integrity and existence of every society.
Neuhaus, Richard John. "Liturgy and the Politics of the Kingdom." The Christian Century, 84 (1967): 1623-27. Neuhaus writes about the need to imaginatively recover the symbols of liturgy in order to renew the church's relation to society as a whole.
The New Ritual: Liturgy and Social Order. Elsberry, MO: Liturgical Conference, 1956. This reference is the proceedings of the 1955 National Liturgical Week. The talks given at the conference included: "The Present Crisis" by Dennis Geaney, "The Mass: Key to the Solution" by Thomas Tobin, "The Mass and Economic Order" by Ed Marciniak, "The Mass and Political Order" by George Higgins, "The Mass and International Order" by John Wright, "The Mass and Interracial Justice" by Vincent Waters, "The Mass and Family Life" by John MacDonald, "The Mass as the Source and Center of the Lay Apostolate" by Reynold Hillenbrand, and "Social Character of the Sacraments" by William Donaghy.
Notebaart, James. "A Feast of Justice." Liturgy 7 (Spring 1989): 61-71. The writer reflects on the African understanding of prayer as a primary source for understanding and expressing life: community life, its experience of oppression or injustice, and its harmony with the world of ancestors.
O'Brien, D. J. and T. A. Shannon, eds. Renewing the Earth. Garden City, NY: Image Books, 1977. This book includes the complete text of the 1971 Synod statement on Justice in the World.
O'Brien, David J. and Thomas A. Shannon, eds. Catholic Social Thought: The Documentary Heritage. Maryknoll, NY: Orbis Books, 1992. This is a collection of key texts on Catholic social teachings. AMAZON
O'Hare, Padraic, ed. Education for Peace and Justice. San Francisco: Harper & Row, 1983. This collection of essays seeks to integrate a commitment to peace and justice in parish life and includes: I. Foundational Issues: 1. "Courage and Patience: Education for Staying Power in the Pursuit of Peace and Justice" by David Hollenbach, 2. "Education for Priesthood" by Maria Harris, 3. "Social Reform: On the Way to Justice" by Gabriel Moran, 4. "By Their Fruits You Will Know Them: The Biblical Roots of Peace and Justice" by Virgil Elizondo. II. Educational Issues: 1. "Religious Education for Justice by Educating Justly" by Thomas Groome, 2. "Justice, Peace, and the Pedagogy of Grass Roots Christian Community" by Maurice Monette, 3. "A Word About Teaching Justly" by Mary C. Boys, 4. "The Renewal of Education and the Nurturing of Justice and Peace" by Padraic O'Hare, 5. "Cold Animation Is Not Animation" by Margaret Woodward, 6. "Christian Education for Peace and Social Justice: Perspectives from the Thought of John Dewey and Paulo Freire" by Russell A. Butkins, 7. "Moral Education, Peace, and Social Justice" by Margaret Gorman, 8. "Parameters, Principles, and Dynamics of Peace Studies" by Joseph Fahey. III. Related Ministerial Issues: 1. "Liturgy, Justice and Peace" by Kathleen Hughes, 2. "The Pastoral Care and Counseling Relationship" by Claire Lowery, 3. "Sing a New Song unto the Lord: The Relationship Between Spirituality and Social Responsibility" by Margaret Brennan, and "A Liberationist Perspective on Peace and Social Justice" by Ada Maria Isasi-Diaz.
Olson, Dennis T. "Which Comes First, Justice or Worship? A Response to Nicholas Wolterstorff." Theology Today 48 (1991): 22-25. Olson raises questions about Wolterstorff's proposal that involvement in acts of justice must precede participation in authentic worship. Wolterstorff discusses his position in "Justice as a Condition of Authentic Liturgy." Theology Today 48 (1991): 6-21.
Ostdiek, Gilbert. "Liturgical Catechesis and Justice." In Living No Longer for Ourselves: Liturgy and Justice in the Nineties, ed. Kathleen Hughes and Mark R. Francis. Collegeville, MN: Liturgical Press, 1991. Ostdiek comments on justice, liturgy and justice, and liturgical catechesis and justice. AMAZON
Pawlikowski, John T. "Worship after the Holocaust: An Ethician's Reflections." Worship 58 (1984): 315-29. Pawlikowski writes that based on his study of certain modern realities, the Nazi Holocaust in particular, he is "convinced that we cannot stop the deterioration of and we cannot rebuild the moral ethos of humankind unless we can once again come to experience a living and challenging God through liturgical expression truly reflective of our era." (This essay also appears in Living No Longer for Ourselves: Liturgy and Justice in the Nineties, ed. Kathleen Hughes and Mark R. Francis. Collegeville, MN: Liturgical Press, 1991.)
Pawlikowski, John T. and Donald Senior, eds. Biblical and Theological Reflections on The Challenge of Peace. Wilmington, DE: Michael Glazier, 1984. The essays included in this collection are in response to the 1983 pastoral letter from the U.S. bishops on war and peace. The complete text of the letter, The Challenge of Peace, is included in this volume. The contributors of essays are: "Peace in a Universe of Order" by Dianne Bergant, "The Prophetic Price for Peace" by Carroll Stuhlmueller, "Religion and Politics: Paradigms from Early Judaism" by Leslie J. Hoppe, "Jesus' Most Scandalous Teaching" by Donald Senior, "Power and the Pursuit of Peace: Some Reflections" by John T. Pawlikowski, "Pacifism: A Christian Option?" by Paul Wadell, "The Peace Pastoral: A Product of the Just War Tradition" by Thomas A. Nairn, "Vatican II Foundations of the U.S. Peace Pastoral: Source of Strength, Source of Weakness" by John Paul Szura, "The Voice of the Church at Prayer: A Liturgical Appraisal of The Challenge of Peace: God's Promise and Our Response" by Kathleen Hughes, "Bearing Witness to the Truth in This Moment of History" by Archimedes Fornasari, and "Perspectives on Church in The Challenge of Peace'" by John E. Linnan.
________. Economic Justice: CTU's Pastoral Commentary on The Bishops' Letter on the Economy. Washington, DC: Pastoral Press, 1988. The topics and essays in this collection include: A. The Biblical Perspective: 1. "Stewards of the Household of God" by Dianne Bergant, 2. "Community and Justice: A Biblical Perspective" by Leslie J. Hoppe, 3. "Option for the Poor: Old Testament Directives" by Carroll Stuhlmueller, 4. "Called to Be Disciples" by Donald Senior. B. The Ethical Perspective: 1. "A Growing Tradition of Ethical Critique" by John Pawlikowski, 2. "The Church's Common Moral Vision and the Vision of the Economic Pastoral" by Thomas Nairn, 3. "The Common Good: Why There Can Be No Justice Without It" by Paul J. Wadell, 4. "Economic Rights and the Principle of Subsidiarity" by John Paul Szura. C. The Pastoral Perspective: 1. "Love, Justice, and Mutuality: The Foundations of Transformation" by Marie McCarthy, 2. "Liturgy and Social Justice" by Edward Foley, 3. "The Pastoral's Challenge to Religious Education: The Living Word" by Jeanette M. Lucinio, 4. "Communicating the Pastoral" by Fred Hang.
Pecklers, Keith F. The Unread Vision: The Liturgical Movement in the United States of America: 1926-1955. Collegeville, MN: Liturgical Press, 1998. See Chapter 3 on "The Liturgical Movement and Social Justice." AMAZON
Philippart, David. "Liturgy and Racism: Asking Questions." Rite (August/September 2001): 8-12. David Philippart raises questions about racism and parish liturgical practice.
Phillips, L. Edward. "Liturgy and Ethics." In Liturgy in Dialogue: Essays in Memory of Ronald Jasper, ed. Paul Bradshaw and Bryan Spinks. Collegeville, MN: Liturgical Press, 1993. The writer considers how liturgy and ethics are related. He assesses the approaches taken by different writers by using three categories: liturgy is a source for ethics; liturgy is an object of ethics; liturgy itself is an ethic.
Polish, Daniel F. "Justice and the Rhythms of Prayer." Liturgy 7 (Spring1989): 41-45. Polish looks at the relationship of prayer to ethics and justice from the perspective of Jewish worship.
Polish, Daniel F. and Eugene J. Fisher, eds. Liturgical Foundations of Social Policy in the Catholic and Jewish Traditions. Notre Dame, IN: University of Notre Dame Press, 1983. The authors of the essays suggest that much of the social orientation of the Catholic and Jewish communities is influenced by their liturgical traditions. The topics addressed are: I. Liturgical Sources for Social Commitment: [A.] "The History, Structure, and Theology of Jewish Synagogue and Home Liturgy: An Overview" by Lawrence A. Hoffman, [B.] "Catholic Liturgical Sources of Social Commitment" by John A. Gurrieri. II. Health Care and Healing in Liturgical Expression: [A.] "Health Care Issues in Jewish Perspective" by Walter S. Wurzburger, [B.] "Health and Healing in Traditional Catholic Expression" by Dennis Krouse. III. The Quest for Justice and Peace: [A.] "Spirituality and the Quest for Justice" by John T. Pawlikowski, [B.] "Peace in Traditional Jewish Expression" by Jules Harlow. IV. Religion and the World: Conservation Ethics: [A.] "Christian Worship and Conservation Ethics" by Edward J. Kilmartin, [B.] "'Consider the Work of G-d': Jewish Sources for Conservation Ethics" by Jonathan I. Helfand. V. Assessment: "Liturgical Basis for Social Policy: A Jewish View" by Lawrence A. Hoffman, [B.] "Liturgical Basis for Social Policy: A Catholic View" by Gerard S. Sloyan.
Power, David. "The Song of the Lord in an Alien Land." In Politics and Liturgy, ed. Herman Schmidt and David Power. New York: Herder and Herder, 1974. Power addresses various questions which flow from the liturgy/politics relationship, including, whether the liturgy prompts people to reappraise their political stance, whether liturgical language opens up for people a new political dimension, and whether it is possible to harmonize pluralism and unity in political and social matters.
________. "Worship after the Holocaust." Worship 59 (1985): 447-55. Power speaks to a question he asked at the annual meeting of the North American Academy of Liturgy, that is, "Can we in truth celebrate the eucharist after the Nazi holocaust and in face of an imminent nuclear holocaust, and in a world half-populated by refugees, in the same way we did before the occurrence of such horrors?"
Power, David with Walter J. Burghardt, John L. Carr, Kathleen Hughes, and Sarah A. Sharkey. Preaching the Just Word. This is a series of five VHS videotapes: "Preaching the Just Word," "A Biblical View of Justice," "Catholic Social Teaching," "The Liturgy that Does Justice," and "Preparing the Homily." Chicago: Liturgy Training Publications, 1995.
Quinn, Kathleen and J. Frank Henderson. "Liturgy, Justice and Daily Life." National Bulletin on Liturgy 26 (1993): 224-32. The authors look at liturgy from the perspective of its similarity to what we do during the week.
Ramshaw, Gail. God's Food: The Relationship Between Holy Communion and World Hunger. Philadelphia, PA: Fortress Press, 1986. As indicated by the title, the author examines the relationship between eucharist and hunger.
________. Worship: Searching for Language. Washington, D.C.: Pastoral Press, 1988. This is a collection of Ramshaw's essays concerning the language and images Christians use. AMAZON
Reid, Barbara. "Liturgy, Scripture, and the Challenge of Feminism." In Living No Longer for Ourselves: Liturgy and Justice in the Nineties, ed. Kathleen Hughes and Mark R. Francis. Collegeville, MN: Liturgical Press, 1991. The author focuses on how attitudes toward women and men are manifest in liturgical expression. Further, she sketches a biblical basis for a feminist vision of church with equal disciples. AMAZON
Reinhold, Hans A. "A Social Leaven." Orate Fratres 25 (1951): 515-19. Reinhold urges that we should make much of the sociological and social implications in our sacramental system as embodied in the liturgy.
Roach, John. "Virgil Michel's Prophetic Vision." In Future of the Catholic Church in America, ed. John Roach, et al. Collegeville, MN: Liturgical Press, 1991. This is one of the papers given at a 1991 symposium on the vision of Virgil Michel. AMAZON (This essay is also printed in Origins (September 8, 1988).)
Ross, Theodore. "The Personal Synthesis of Liturgy and Justice: Five Portraits." In Living No Longer for Ourselves: Liturgy and Justice in the Nineties, ed. Kathleen Hughes and Mark R. Francis. Collegeville, MN: Liturgical Press, 1991. Ross reflects on the contributions of five individuals to the discussion on the relationship between liturgy and justice: Virgil Michel, Reynold Hillenbrand, Dorothy Day, Peter Maurin, and Paul J. Hallinan. AMAZON
Saliers, Don. "Servant Church Today." Worship 46 (1972): 473-81. Don Saliers asks why there is such a problem for us in being a servant church today. In his discussion, he attends to the role of worship and argues that it cannot be isolated from ordinary life and mission.
Schmid, Vernon. "Our Gift of Freedom: The Eucharist and Justice." Liturgy 2 (Summer 1982): 53-57. Schmid reflects on the radical implications of being called to the eucharist, to the celebration of Christ's presence in the world.
Schmidt, Herman. "Lines of Political Action in Contemporary Liturgy." In Politics and Liturgy, ed. Herman Schmidt and David Power. New York: Herder and Herder, 1974. The author explains his purpose as offering comments on "the lines of political action present either openly or covertly in various current liturgical forms."
________. "Political Symbols, Poems and Songs." In Politics and Liturgy, ed. Herman Schmidt and David Power. New York: Herder and Herder, 1974. Schmidt suggests that symbols, poetry, and song have an essential place in both liturgical celebrations and politics.
Schmidt, Herman and David Power, eds. Politics and Liturgy. New York: Herder and Herder, 1974. This collection is from the Concilium: Religion in the Seventies series. The articles included are: "Lines of Political Action in Contemporary Liturgy" by Herman Schmidt, "The Social Significance of the Liturgy" by Hans Bernhard Meyer, "Evil and Its Symbols" by John Navone, "The Message of Liberation in the Liturgy" by Joan Llopis, "The Liberating Feast" by Jurgen Moltmann, "The Song of the Lord in an Alien Land" by David Power, and "Celebrating the Paschal Liberation" by Joseph Gelineau. Part II of the collection is a discussion by Herman Schmidt of "Political Symbols, Poems and Songs."
Schultz, Gustav H. "Does That Mean the Celebrant Is a Politician?" Modern Liturgy 7 (1980): 6-7. Schultz addresses the concern that the emphasis upon the relationship between politics and liturgy makes the celebrant a politician.
Searle, Barbara Schmich. "Liturgy and Peace." Assembly 11 (1985): 273. This editorial introduces the articles in Assembly 11, with "the hope they will reveal the kind of peace to which the liturgy calls us and enables us to find in the liturgy the strength to work for justice in our world."
________. "Shalom: A Communion Meditation." Assembly 11 (1985): 279.
Searle, Mark. "Liturgy and Social Action." Assembly 6 (1979): 57. Searle introduces Assembly's articles on the interdependence of liturgy and social action.
________. "Contributing to the Collection." Assembly 6 (1979): 62-64. The author cites passages from the Christian tradition that support contributing to the collection.
________. "Serving the Lord with Justice." In Liturgy and Social Justice, ed. Mark Searle. Collegeville, MN: Liturgical Press, 1980. Searle explores why liturgy is important to Christians committed to justice.
________. "The Kiss of Peace: Ritual Act & Image of the Kingdom." Assembly 11 (1985): 276-80. The author considers the meaning of the kiss of peace in the Christian liturgical tradition.
Searle, Mark. "The Liturgy and Catholic Social Doctrine." In Future of the Catholic Church in America, ed. John Roach, et al. Collegeville, MN: Liturgical Press, 1991. This is one of the papers given at a 1991 symposium on the vision of Virgil Michel. AMAZON
Searle, Mark, ed. Liturgy and Social Justice. Collegeville, MN: Liturgical Press, 1980. This is a collection of essays on topics which flow from the liturgy/justice relationship. The foreword is by J. Bryan Hehir. The essays include: "Serving the Lord with Justice" by Mark Searle, "Preaching the Just Word" by Walter J. Burghardt, "The Sacrifice of Thanksgiving and Social Justice" by Edward J. Kilmartin, and "Symbols of Abundance, Symbols of Need" by Regis Duffy.
Seasoltz, R. Kevin. "Peace: Belief, Prayer and Life." Worship 56 (1982): 152-72. Seasoltz presents a case study on peace as one of the expressions of social justice. His reflections revolve around three questions: (1) What is it that Christians believe about peace? (2) How do Christians, and more specifically, Roman Catholics, celebrate what they believe about peace? (3) What implications do the Christian beliefs and celebrations concerning peace have for the way they should live?
________. "Justice and the Eucharist." Worship 58 (1984): 507-25. Seasoltz discusses the congruence that is necessary between liturgical celebration and the practice of justice.
Senior, Donald. "The Gospel of Matthew and the Ministry of Social Justice." Spirituality Today 31 (1979): 14-25. Senior writes that the Kingdom motif in Matthew's Gospel serves to connect Christian discipleship with the quest for justice.
Senn, Frank C. "Between Life and Life." Liturgy 7:4 (Spring 1989): 79-85. Senn looks at the rhythm of moving between liturgy and life and vice versa, as well as the implications of this movement for the liturgy/ethics relationship.
Shepard, Thomas B. "Liturgy and Social Justice." FDLC Newsletter 12 (1985): 37-39. The writer considers the antipathy that sometimes exists between liturgy and social justice.
Sheridan, E. F. Do Justice: The Social Teaching of the Canadian Catholic Bishops. Toronto: Jesuit Centre for Social Faith and Justice, 1987. This is a collection of representative statements of the Canadian Conference of Catholic Bishops on social justice issues since the Conference's inception in 1943.
________. Love Kindness!: The Social Teaching of the Canadian Catholic Bishops. Toronto: Jesuit Centre for Social Faith and Justice, 1991. This is a second collection of statements and briefs from the Canadian Conference of Catholic Bishops on issues of social concern.
Smith, Michael. "The Just Word." FDLC Newsletter 18 (1991): 10 -11. Smith reflects on the word of God as the basis of all just thought and action.
Sobrino, Jon. Jesus the Liberator: A Historical-Theological View. Maryknoll, NY: Orbis Books, 1993. AMAZON
_____. Christ the Liberator: A View from the Victims. Maryknoll, NY: Orbis Books, 2001. AMAZON
Spann, Ronald. "Justice and Community." Liturgy 7 (Spring 1989): 9-15. The writer's stated thesis is that "community is a function of justice, and that liturgy, in its turn, is a function of community."
Staigers, Del. "The Foundations of Preaching Justice." Assembly 27 (2001): 28-29, 32. Staigers considers preaching as a political statement, liturgy as an act of justice, and preaching mystagogy as right relationship.
Stamps, Mary E., ed. To Do Justice and Right Upon the Earth: Papers from the Virgil Michel Symposium on Liturgy and Social Justice. Collegeville, MN: Liturgical Press, 1993. Essays include: "The Spirituality of Social Justice" by Rosemary Haughton, "Worship and Ethical Responsibility in the Bible" by Eugene LaVerdiere, "Preaching and Social Justice: The Lectionary and the Persian Gulf War" by William Skudlarek, "Liturgy and Social Consciousness," by R. Kevin Seasoltz, "In Praise of Centesimus Annus" by Stanley Hauerwas, "The Ethical Imperative of the Eucharist: Responding in the Workplace" by Regina Wolfe, "Poverty and Prosperity in Global Economics: Making Sense of Conflicting Claims" by Daniel Finn, and "God's Creation and the Christian Response" by Bernard Evans.
Steindl-Rast, David. Untitled address concerning the Mass and its social consequences given at Chicago's Liturgical Conference, October 1981. Liturgy 80 (June-July 1982): 4.
Stosur, David A. "Bread of Life, Justice of God: Eucharistic Structures and the Transformation to Christian Justice." Liturgical Ministry 7 (Fall 1998): 182-89. Stosur investigates the contribution that the structure of the eucharistic liturgy makes to transforming the participants into a community of persons who act justly.
Swayne, Sean. Gather Around the Lord: A Vision for the Renewal of the Sunday Eucharist. Dublin: The Columba Press, 1987. This book includes a short chapter on the Mass and social justice.
Truitt, Gordon E. "Dreams Deferred." Assembly 27 (2001): 26-27, 32. Gordon Truitt writes that as we begin to understand how liturgy is shaping us for life, we can begin to discern the gifts that we can bring to that society for its own renewal.
Turner, Paul. "Gifts for the Poor." Assembly 24 (1998): 34-35. Turner reflects on the celebration of eucharist and the tradition of giving to the poor.
Tuzik, Robert L. How Firm a Foundation: Leaders of the Liturgical Movement. Chicago: Liturgy Training Publications, 1990. Various contributors to this compilation offer reflections on the contributions of certain European and American leaders of the modern liturgical movement. AMAZON
Vincie, Catherine. "The Cry for Justice and the Eucharist." Worship 68 (1994):194-210. Vincie poses two questions: Is our present Eucharistic celebration an adequate expression of Christian faith and discipleship lived in the face of human suffering and injustice? Can it be the formative experience for such discipleship?
________. "Liturgy and Justice: Keeping the Connections Alive." In The Renewal that Awaits Us, ed. Eleanor Bernstein and Martin Connell. Chicago: Liturgy Training Publications, 1997. This paper considers "the connections between liturgy and justice in the pioneering influence of Virgil Michel, in the teachings of Vatican II, in the reception of conciliar teachings, [and] some of the tensions, concerns and issues that remain in discerning the connections between liturgy and justice." AMAZON
Volkomener, Helen. "Basic Communities and This-Worldly Celebration." Assembly 6 (1979): 60-61. The author discusses the formation of basic communities in the United States.
Von Merrienboer, Edward. "Toward a Social Spirituality." Spirituality Today 31 (1979): 36-43. The writer offers the modern Christian a methodology for developing a social spirituality.
Wadell, Paul J. "What Do All Those Masses Do for Us?: Reflections on the Christian Moral Life and the Eucharist." In Living No Longer for Ourselves: Liturgy and Justice in the Nineties, ed. Kathleen Hughes and Mark R. Francis. Collegeville, MN: Liturgical Press, 1991. Wadell looks at two aspects of the liturgy/Christian morality relationship: (1) the eucharist as the primary context for learning and being disciplined in the language of God; (2) Christian morality as a training in right vision and eucharist as that which helps us achieve this. AMAZON
Wainwright, Geoffrey. Doxology: The Praise of God in Worship, Doctrine, and Life. New York: Oxford University Press, 1980. See Chapter XII on "Ethics." Wainwright considers several aspects of the relationship between worship and ethics, including, sacred versus secular; freedom and service; liberty, equality and fraternity; grace and gratitude; justice and peace; and ethics as witness.
________. "Eucharist and/as Ethics." Worship 62 (1988):123-38. Wainwright explores the principles of "eucharist as ethics" and "ethics as eucharist."
Walsh, David W. "Social Justice and Liturgy in Contemporary Spirituality." Modern Liturgy 7 (August 1980): 30-31. Walsh writes that the "principal way that the interaction of doctrinal consciousness and liturgical expression has shown itself in church life in the recent past, has been in the area of social justice." He goes on to explore this interplay by looking at the evolution of our idea of the sacred.
Walton, Janet R. Feminist Liturgy: A Matter of Justice. Collegeville, MN: Liturgical Press, 2000. The author treats four aspects of feminist liturgies: (1) the historical context, (2) the guiding tasks and principles, (3) the possibilities they offer, and (4) applications to institutional liturgies. AMAZON
Weakland, Rembert. Themes of Renewal. Beltsville, MD: Pastoral Press, 1995. See Chapter 16, "Liturgy and Social Justice." Archbishop Weakland asks why the relationship between liturgy and social justice seemed to become less emphasized in the period directly before Vatican II. He also identifies particular obstacles to renewal of both liturgy and social ministry. (This essay also appears in Shaping English Liturgy, ed. Peter C. Finn and James M. Schellman. Washington, D.C.: Pastoral Press, 1990.)
Weber, Joseph C. "The Eucharist as a Political Parable." Liturgy (Spring 1985): 91- 95. Weber writes that the eucharistic liturgy "celebrates the defeat of demonic power and calls for a radical new expression of relationships in the world."
Weber, Stefanie. "Justice and the Sacraments of Initiation." Catechumate 21 (July 1999): 28-35. Weber looks at the relationship between the Catholic sacraments of initiation and the struggle for justice.
Weil, Louis. Sacraments and Liturgy: The Outward Signs. Oxford: Basil Blackwell, 1980. Chapter 11 of this book focuses on liturgy and its social dimensions.
Westermeyer, Paul. Let Justice Sing: Hymnody and Justice. Collegeville, MN: Liturgical Press, 1998. Westermeyer looks at the themes of justice in hymnody of the twentieth century and before, the context of hymnody in relationship to art and culture, and the interrelationship between Christian hymnody and justice. AMAZON
Weiss, Joseph E. "Forming Communities of Faith and Justice." Assembly 27 (2001): 20-21, 24. Weiss considers two questions: 1) How does we form communities that are "ready" not only for worship but also for the work of justice?; and 2) How does the aesthetics of worship link up with the ethics of worship?
White, James F. "Justice and the Work of Liturgical Renewal." Christianity and Crisis, (9 June 1980): 173-77. White examines the ethical concerns about justice raised in reformed liturgical texts of the United Methodist Church, namely, the twenty-one volumes of Supplemental Worship Resources.
________. "Worship As a Source of Injustice." Reformed Liturgy and Music 19 (1985): 72-76. White comments on how worship can sometimes be a source of injustice but how it also serves as the greatest source for justice.
________. "Moving Christian Worship Toward Social Justice." The Christian Century 104 (1987): 558-60. White evaluates the inevitable social control that is exercised in public worship, from the standpoint of Christian concepts of social justice.
Willhauck, Susan E. "Liturgy and Education for Justice in an Age of Disbelief." Religious Education 91 (1996): 352 -67. Willhauck attempts to develop a criteria for liturgy and education for justice that will bridge the gap that has emerged between social justice, liturgy and education for spiritual growth.
Willimon, William. The Service of God: How Worship and Ethics are Related. Nashville, TN: Abingdon Press, 1983. Willimon seeks to reestablish a more integral relationship between worship and ethical work in the world.
Wolterstorff, Nicholas. "Worship and Justice." Reformed Liturgy and Music 14 (1985): 67-71. Wolterstorff explores the connection between worship and justice by considering the grounding of justice in the Christian tradition, the image of God as a God who delights in justice, and the image that we reflect as Christians.
________. "Liturgy, Justice, and Tears." Worship 62 (1988): 386-403. Wolterstorff writes that "[what] grounds and shapes our participation in the liturgy and is at the same time evoked by our experience of injustice, is suffering. Liturgy and justice are joined by cords twined out of suffering's tears."
________. "Liturgy, Justice, and Holiness." Reformed Journal (December 1989): 12- 20. The author suggests that there is no dichotomy between holiness and justice and that holiness binds together liturgy and justice.
________. "Justice as a Condition of Authentic Liturgy." Theology Today 48 (1991): 6 -21. Wolterstorff proposes that justice must precede worship as a condition and opines that we need to participate in acts of justice before we participate in liturgy. Dennis T. Olson responds to Wolterstorff in "Which Comes First, Justice or Worship?: A Response to Nicholas Wolterstorff." Theology Today 48 (1991): 22-25.
________. Until Justice and Peace Embrace. Grand Rapids, MI: Eerdmans, 1983. Wolterstorff considers the need for a renewed social order. AMAZON
Wren, Brian. "Justice and Liberation in the Eucharist." Christian Century 103 (1986): 839-42. Wren says that the eucharist is four-dimensional, that is, it has the right words and actions, and it includes a sharing community moving toward justice. Wren believes the last two dimensions need to be recovered, and he seeks to do so by examining the original practice.

Bibliographies

Liturgy and Justice Bibliography

Introduction