Most people new to Logopraxis view it, and for that matter experience it, primarily as a method or framework for engaging with the Word in a systematic way. And on first glance, this is exactly what it appears to be, a six-step methodology for engaging with the Word, or the Texts of Divine Revelation. But the structural or methodological side of Logopraxis is only part of the story providing a framework that supports the individual practice level. Beyond this is what that individual-practice-level supports, for an individual’s personal practice is not something done for them alone, but is done with a view to gathering material from their practice of the Word to support the life of their Logopraxis Life Group. When this material is shared with others Logopraxis forms the basis for group life, for being in spiritual community with others whose sole purpose for meeting is to be together in the experience of the practice of the Word. From a Logopraxis perspective, this is what creates the conditions that open the possibility for the coming-into-being of the collective person that is the Church in whom the Lord dwells as the goods and truths that pass between those who make it up. For the Lord is only found in the Word, and He is made manifest in a Logopraxis context in the act of sharing one’s direct experience of the Word working in one’s life. In group life, spiritual community arises out of the exchange of goods and truths that are the product of people being willing to practice the Word in an effort to support others in their practice of the Word. To support the creation of a spiritual community whose life and existence is grounded in the direct experience of the Word Logopraxis offers a specific structure for meeting together that consists of a series of three rounds. Both the individual-practice-structure and the structure-for-meeting are designed to bring people into a direct experience of the Word as the Lord, whereby the Word as Text is apprehended to be the principal agent that guides and directs the regenerative processes at the individual and group or collective levels. In Logopraxis, to practice the Word is what it means to worship. Just to be clear, to practice the Word and thus to worship the Lord means to put truths to use as the basis for self-examination and repentance, for the Word is the Lord and to practice it is what it means to do good which is to acknowledge truths in life which in turn is what it means to love the Lord and the neighbour.
Logopraxis reorientates a person’s relationship to the Texts of Divine Revelation when they are practised consistently over a long period of time. It’s methods and structures can be learnt and applied as external methods and structures, but it should be remembered that these are merely the bones of the approach which, in and of themselves, don’t capture the livingness of what the Word is or how it operates within the human mind. They merely hold things relating to the practice in a certain configuration that opens up possibilities for a direct experience of the Word working within the human mind (on both an individual and collective level) to bring about its transformation from a natural into a spiritual form. And while it is true that the regeneration of the human mind is not something that can be worked for, in the sense that it is something that can be merited by a person’s effort, it is also true that without effort or practice nothing transformative is possible. In other words, there needs to be a commitment to practice but there is no guarantee that this will result in a change in consciousness. For that to happen inner work has to be engaged in for its own sake and not for anything we may think we will get from it. But there is a process of purification that needs to take place if a change in consciousness is to occur which involves coming to see our unconscious agendas in relation to spiritual growth and being willing to lay these aside.
Logopraxis is designed to support people to make the practice of the Word the central focus for their individual and collective spiritual life. When truths from the Texts of Divine Revelation are being applied to the affectional and thought life of the mind in an effort to examine their quality spiritual transformation becomes a possibility. Through this activity of self-examination change is made possible and where changes in our responses are enacted freely in an effort to shun evils in order to promote goods (which is what it means to practise repentance) we come to see and experience the power of truths from the Word operating in our life firsthand. We begin to experience what it means to live from the Word as the basis for our individual and collective spiritual life. Living from the Word changes the very structures of our mind (patterns of belief, thinking, attitudes etc) so that Logopraxis begins to pass from being a practice we access externally to an internalised way of being or mode of consciousness that affects how we meet every aspect of inner and outer life. This transformation in consciousness is a transformation in our appreciation of the true nature of the Word, that it is indeed the Lord in our midst.