Do You Now Believe? by Pamela Hedrick – Book Review

Pamela E. Hedrick takes me back into the classroom, with her debut book, Do You Now Believe? In this short, yet jam-packed gem, Hedrick schools us on the balance required between faith and reason.

Faith enables reason. But an uncritical faith – a credulity or an unthinking belief that clings to certitude at the expense of understanding – can undermine faith itself and at least slow down the response to the grace of ongoing conversion (p. 77).

What I garnered from reading this book is that many of us have preconceived notions about God and faith, that inhibit us from fully understanding what God wants us to know about Him. It is when we can search beyond our limitations that we position ourselves to understanding God better. It is through this growth of understanding that we experience a transcendence; a conversion. We move from the intellectual to the experiential. We grow in love for God.

Mark and John Help Us Answer the Question: Do You Now Believe?

Hedrick takes us through the Gospels of Mark and John, using scriptural passages, to prove her points. I found this book to be intellectually stimulating; very thought provoking. I began to look at the questions that Jesus asks in these Gospels, from a different perspective. Hedrick has opened my eyes to Scripture, in a way I have not looked at it before. In my opinion, that makes for one treasured professor of Theology, as well as an excellent writer too.

I highly recommend this book for anyone looking to better understand Scripture, from a theological understanding. If you would like to get your copy of Do You Now Believe? then click here.

This review was originally posted at www.virginialieto.com and is reprinted here with permission.

Virginia Lieto teaches theology for Saint Joseph’s College Online. She is the author of children’s book Finding Patience and blogs at www.virginialieto.com.

Imagine

Worth Revisiting Wednesday – This post originally appeared on April 6, 2014.

In John Biguenet’s short story, The Vulgar Soul, an atheist who is unexpectedly experiencing the stigmata is speaking to a psychiatrist, who asks,

‘“What about religion?”

“Well, I’m Catholic — at least I was raised a Catholic — but of course I don’t practice.”

“Why not?”

Vulgar soul

To believe in God, he patiently explained to the psychiatrist, one has to be willing to close his eyes to a great deal. “Isn’t that what they mean by faith — refusing to accept the obvious, refusing to accept what has always been right there in front of our eyes.”

 

“But that’s exactly what believers say,” she countered. “God has always been right there in front of us. We just won’t open our eyes.”

“Maybe it’s not so easy to see what right in front of our eyes.”

The psychiatrist laughed. “That’s certainly true, Mr. Hogue. I’d be out of business if that weren’t true.”’

Faith is an act of seeing what God reveals. As seeing, it is an act of the imagination. The tradition speaks of the “eyes of faith” that see what the “light of faith” reveals. Seeing and believing are complementary. By believing one can see and by seeing one can believe. The phrase “blind faith” is profoundly misleading. God cannot bypass the senses, and since the senses lead to knowledge through the imagination, God cannot bypass the imagination, the means by which the eyes of faith see the form/gestalt of God’s revelation, Jesus Christ. The form is the incarnate, yet risen, human reality of Jesus. The risen Jesus is absent to the physical eyes, but is visible to the eyes of faith. John says, “Blessed are those who have not seen and yet have come to believe.” But those who believe now see. Jesus must be imagined to be believed in, or if he is believed in, Jesus is then imagined. To the eyes of the believer, the risen Jesus is not imaginary, but is indeed imagined, and thus the whole world is seen as transformed. If the world is transformed by the resurrection of Jesus, then a living faith must be Catholic, where “Catholic” means “through the whole.” The dynamic imagination of Catholicism, “through-the whole-ness,” cannot rest short of attempting to see and then understand everything.

Daniel Sheridan is Professor of Theology at Saint Joseph’s College of Maine and former Director of the Online Theology Program.