William Stringfellow

For a brief introduction, begin with the Wikipedia article. A Keeper of the Word arranges excerpts by topics and includes enough Stringfellow for most readers. Bill Wylie Kellermann has written a biography.

Stringfellow's Books

A Public and Private Faith (Grand Rapids: Eerdmans, 1962)
Instead of Death (New York: Seabury, 1963; 2nd edition, 1976)
My People Is the Enemy (New York: Holt, 1964)
Free in Obedience (New York: Seabury, 1964)
Dissenter in a Great Society (New York: Holt, 1966)
Count It All Joy (Grand Rapids: Eerdmans, 1967)
Imposters of God: Inquiries into Favorite Idols (Washington: Witness, 1969)
A Second Birthday (Garden City: Doubleday, 1970)
An Ethic for Christians and Other Aliens in a Strange Land (Waco: Word, 1973)
Conscience and Obedience (Waco: Word, 1977)
A Simplicity of Faith: My Experience in Mourning (Nashville: Abingdon, 1982)
The Politics of Spirituality (Philadelphia: Westminster, 1984)
A Keeper of the Word: Selected Writings of William Stringfellow, ed. Bill Wylie Kellermann (Grand Rapids: Eerdmans, 1994)

With Anthony Towne:
The Bishop Pike Affair (New York: Harper & Row, 1967)
Suspect Tenderness: The Ethics of the Berrigan Witness (New York: Holt, 1971)
The Death and Life of Bishop Pike (Garden City: Doubleday, 1976)

Topics of Interest (to me)

Sin (Principalities and Powers)

A key assumption throughout all this is that people are sinners and that no amount of ideological fiddling or instutional safeguarding can change that.
Stringfellow identifies three kinds of principalities: image, institution, and ideology. What I'll say here has to do with institutions and ideologies. "Principalities" is a word that perhaps carries too much baggage, and I think what Stringfellow says about the principalities doesn't exhaust what could be said. So as an abbreviation for "institutions and ideologies" and "institution or ideology" I will use "I/I."
But what Stringfellow says about how I/I control people is certainly true. That which is most fundamentally valued by any I/I is the survival of that I/I. This is enforced by the claim within the I/I that the survival of participants in the I/I is dependent on the survival of the I/I.

The institutional principalities also make claims upon human beings for idolatrous commitment in that the moral principle that governs any institution-a great corporation, a government agency, an ecclesiastical organization, a union, utility, or university-is its own survival. Everything else must finally be sacrificed to the cause of preserving the institution, and it is demanded of everyone who lives within its sphere of influence-officers, executives, employess, members, customers, and students-that they commit themselves to the service of that end, the survival of the institution.

Marxism, for instance,

A Keeper of the Word, 196, 198 (from Free in Obedience, 49-59).

claims sovereignty over all history, and the moral significance of any person's life (or, for that matter, the existence of any institution or nation) is determined in relation to the power and prosperity of the Marxist ideology. This ideology, therefore, requires of people, institutions, and nations an unequivocal and militant obeisance, a sacrifice of all other supposedly lesser causes and rights to the idol of Marxism.

And lest anyone get hung up on the example of Marxism, Stringfellow cites familiar words from President Kennedy's inaugural speech, "Ask not what your country can do for you; ask what you can do for your country," as another expression of the all-demanding I/I. The rhetoric of American patriotism could provide many more such examples.
Because "the preeminent factor in terms of which, it is claimed, human beings will find their own justification is in service to the nation [or other form of I/I], in the offering of all things for the sake of national survival," I/I is evil. Over against that evil, personalism affirms that one person is worth more than any number of I/Is.