What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him? If a brother or sister is poorly clothed and lacking in daily food, and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what good is that? So also faith by itself, if it does not have works, is dead. [James 2:14-17 (ESV)]
Jeopardy introduced me to the word “performative” but, in an article about how scandals are hurting organized religion, the New York Times introduced me to another new word, “orthopraxy.” While “orthodoxy” means correct belief, doctrine, or teaching, “orthopraxy” has to do with correct practice, behavior, or action. Orthodoxy says, “Hear my words!” but orthopraxy says, “Watch my behavior!” With the flood of scandals throughout the Christian church, it’s easy to point our fingers at the disgraced Christian celebrities, megachurch pastors, and Roman Catholic priests whose orthodoxy didn’t match their orthopraxy—people who espoused devotion to God and adherence to His word while disregarding it in their own lives. Let’s remember, however, that whenever we point a finger at someone, three other fingers point at us! Although the Times article was about the disconnect between orthodoxy and orthopraxy in the church at large, there’s often a disconnect between the two in our personal lives, as well.
As a Christ follower, correct doctrine or belief must come first; nevertheless, that doctrine should lead to correct behavior! In his letter to the Romans, the Apostle Paul spends the first eleven chapters focusing on theology—the message of the Gospel. Paul, however, doesn’t stop at correct belief or orthodoxy. In chapter 12, he transitions to the application or orthopraxy of that belief or doctrine. Paul does the same thing in his letter to the Ephesians. The first three chapters highlight doctrine and emphasize that we are saved by God’s grace through our faith rather than works [2:8-9]. Then the Apostle continues by telling his readers how to put that doctrine into practice. He urges them to “lead a life worthy of your calling,” by being humble, gentle, united, patient with one another, making allowances for each other’s faults, and by binding themselves “together in peace.” [4:2-3]
Making it clear that orthodoxy and orthopraxy are two sides of the same coin, Paul told Titus to “insist on these teachings (orthodoxy) so that all who trust in God will devote themselves to doing good (orthopraxy).” [3:8] James makes the same point when he asks, “What good is it, my brothers, if someone says he has faith but does not have works?” Just as a Christian’s belief or doctrine should lead to walking as did Christ, the believers’ actions or “works” are evidence of his belief in that doctrine!
While we tend to think of “works” as good deeds, orthopraxy is more than writing a check to a charity, teaching Sunday school, or helping at the food pantry. Our works are the way we conduct ourselves every moment of every day. It’s the way we demonstrate the integrity, goodness, honesty, truth, peace, love, patience, compassion, generosity, self-control, and forgiveness that should be the result of our faith or orthodoxy. Our secular behavior—the way we do our work, vote, compete, negotiate a contract, accept criticism, disagree, serve, talk with (or about) other people, spend our money, and use our leisure time is our orthopraxy. We can’t have one without the other!
For a Christian, correct belief must come first but, out of that belief, correct conduct must follow. Although we are saved by faith and not works, God’s purpose in saving us is so we’ll do good works. Our problem as Christians isn’t that we don’t know what to do—the problem is that we do know what to do but we often fail to do it!
Devotions of the Heart 