Yea, I know that I’m on a blogging break, but I couldn’t help but pass this one on. I got a pretty good laugh out of it.

How I view myself in God’s world and where I perceive myself to belong within that world are but two components of what is my worldview. Other important questions to pose when considering my worldview are 1) What are some of the problems presently affecting others and me within this worldview that I have developed? 2) What are the solutions to those problems, and 3) What time is it? (Eschatology)

There is another component to any Christian worldview that I am beginning to understand as a crucial element. That is the very interesting little word of praxis. I first encountered this term in some of N.T. Wright’s ‘Christian Origins’ books when he was discussing the concept of worldviews of the early Christians as well as his theorizing of Jesus’ personal worldview. I have continued to stumble over this little word the theological and philosophical musings of other writers as well.

Now, I’m not going to even discuss the term as it is used by some of the Liberation Theologians such as Gustavo Gutiérrez or Schillebeeckx have used it, as that is a whole different topic entirely. I rather want to look at the term in it’s original context and how it is often used among more mainstream Christian theologians and philosophers and how perhaps to apply it in developing my own worldview and Christian walk.

Praxis is actually a Greek term with a lineage all the way back to Aristotle to whom praxis was one of the three basic human activities (the other two being theoria, or theory, and poiēsis, or manufacture). Many theologians and philosophers prefer to use the word praxis as distinct from the English term of ‘practice’ because it carries more profundity than the English term. Praxis essentially means ‘reflective action’, or in other words ‘human activity that is grounded in critical reflection.’

N.T. Wright sometimes describes praxis as ‘a way of being in the world.’ It is the habitual actions, words and deeds of an individual that comprise their praxis. In trying to determine a historical figure such as Jesus’ worldview, Wright asserts that praxis is one of the four quadrants necessary to determining that worldview, along with symbols, stories and questions (JVG p 142).

Praxis is also an important component of Eastern Orthodox Christianity of which I am finding myself more and more fascinated by. In Eastern Orthodoxy praxis is how you practice your faith. There is a correct (orthodox) way of practicing your faith, which is known as orthopraxy. The goal of orthopraxy is the gradual transformation of the Christian to theosis, which in Eastern Orthodoxy somewhat resembles Wesley’s ‘Christian Perfection.’ Interesting stuff, really.

Having embraced Wesleyanism as well as having a keen interest in the antecedent traditions stemming from Anglicanism I have a strong respect for sacramental worship as well as the liturgical approach that I have begun to embrace within my own praxis. My (growing) interest in the Eastern Orthodox form of Christianity only reinforces this. I am beginning to sense that a critical reflective approach to all of my actions within my faith are a key component to developing a stronger and more meaningful faith in God and are also helping as I attempt to follow in the Masters footsteps.

In an essay on the subject of the relationship between theology and praxis, Theodor Ahrens writes: “While the language of faith reigns on the level of praxis, theology is concerned with the grammar of faith.” Working on that premise, praxis is the ways and means by which we practice our faith, and these actions grounded in critical reflection and directed by our theological knowledge are a large portion by which we form our worldview. In Paul’s epistles, especially the Pastorals, he quite often invokes the teaching of sound doctrine, because of his apparent awareness that sound doctrine is the spiritual basis for sound practices (praxis).

Correct theology is empty and hollow unless it is followed up with correct actions within that theological framework. As I continue to seek the answers to how to correctly understand Jesus’ life and teachings, I also seek to find the ways and means to put those teachings into practice. Worldviews that have been held for many years are sometimes hard to discard even when you discover the errors within them. Habits and praxis are even more difficult to change. But the freedom and victory through being an active participant in the Kingdom of God are the goal, and to me personally, nothing else could be more important.