‘If incomplete and ideologically distorted persons nevertheless have the dignity of participation with their Creator in the preservation and completion of the creation, then praxis is a necessary dimension of theology. But praxis must not be misunderstood as practice. Practice has come to mean the use of external means to attain a theoretically defined end. It suggests that finite and sinful persons may so understand the meaning of God’s peace as to be able to devise economic, political, diplomatic, and even military means to attain it. The end of peace is thought to be a transcendent value that appropriate external means may effect. Praxis, on the other hand, is a dialectical process of internally related events from which a result dynamically emerges. Given the finite and ideological character of our preconceptions of peace, they cannot be treated as sufficient definitions of an eternal value to guide our practice. Rather, we need a praxis; that is, peace must be allowed to emerge from a dialogical and dialectical process that may continuously correct our ideological tendencies. Praxis is thus a process of struggle, negotiation, and dialogue toward a genuinely voluntary consensus’. – James E. Will, A Christology of Peace (Louisville: Westminster/John Knox Press, 1989), 24–5.