Inquisitive Minds Podcast Critical Thinking on History, Religion, Politics and Culture

This week we interview a special guest, Brice C. Jones, former co-host of the Inquisitive Minds Podcast and newly minted PhD. Brice is a historian of Antiquity and specializes in the fields of papyrology and Early Christianity. In this podcast, we asked Brice about his academic journey as a Graduate student and his doctoral research. We also talked about specific aspects of his research on amulets and textual criticism. 

Please note that from now on episodes of the Inquisitive Minds Podcast will air every two weeks.

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It has been quite an exciting journey into Hector Avalos' important book, Fighting Words. The Origins of Religious Violence. In this last episode dedicated to this topic, we briefly review Avalos' last few chapters where he provides a synthesis and some solutions to the issue of religion and violence. We end this series with a quote found at the end of the book on the scholar's responsibility toward the topic at hand: "Most academic scholars are not so frank in acknowledging that their scholarship is an apologetic enterprise. Given the violence in the scriptures we have examined, I would suggest that the opposite should be our mission. Our job as biblical scholars is to undermine the value of any scripture that endorses violence. [...] We become complicit in violence when we attempt to maintain the value of a book whose main truth claims can never be verified. [...] Our final mission, as scholars of these scriptures, must be to help humanity close the book on a long chapter of human misery."

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We continue our discussion of Hector Avalos' book, Fighting Words. The Origins of Religious Violence. Scholars have a social responsibility to denounce false reasoning when it comes to religion and violence; expose lies which contribute to the detriment of humanity. For example, several biblical scholars and most Bible believers maintain the relevance of their sacred text through "hermeneutical gymnastics", by offering "new" interpretations of ethically questionable biblical texts despite the fact of misrepresenting their content. It is also often thought that scholars should not be critical when it comes to certain religious / theological beliefs and practices; but such a stance in the context of the university would be unique, since all scholarly fields should normally adopt a critical perspective in research. According to Avalos, biblical and religion scholars are responsible to "analyze how religion may contribute to the detriment or well-being of humanity based on verifiable facts and reason."

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In our new series dedicated to the Religion and Violence, we will be discussing Hector Avalos' relevant book: Fighting Words. The Origins of Religious Violence (Prometheus, 2005). Is religion is prone to violence? What are different theories of violence and how does one define religion? Is religion the cause of all violence? If not, what are the differences between religious violence and secular violence? According to Avalos, religion causes violence when it creates scarce resources. As a result, the benefits of that religion are not equally distributed among everyone, and this is what essentially lies at the root of religious violence.

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As a follow-up to last weeks episode, we continue our discussion on the value of critical thinking. But one might ask: What exactly is critical thinking and what are the steps of inquiry needed to engage in such a practice? When tackling specific questions, people need to go beyond the descriptive and carefully analyse the topic at hand through the use of a coherent methodology, as well as to evaluate the outcome of any given inquiry. Failing to identify the implications of our reasoning is the most common mistake when attempting to apply critical thinking.

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At the start of the academic year, we decided to talk about the importance of critical thinking in the context of the university. Each semester, professors need to remind students that university life is designed to help them engage in the critical examination of a wide range of topics, some of which deal with various ways of thinking and diverse human experiences. This is especially true when it comes to topics such as religion and / or theological studies. In the context of a secular university, students are expected to learn how to think critically about different belief systems, ritual practices and experiences which are deemed religious. University classes are not to be faith-based, but rather fact-based. Critical thinkers are not afraid to have their preconceptions challenged. The university is a place where people can expand their minds and get a broad perspective on life.

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This week on the Inquisitive Minds Podcast (episode 12), we are concluding our discussion on Gnosticism. In this podcast, we will see how scholars have been defining Gnosticism, to the point where some would argue for dismantling the entire category. Should scholars still use the term and category of "Gnosticism"? If not, is there another way to conceptualize such an idea? Is it time to revisit and refine how scholars have defined Gnosis in the past? Can Gnosis be understood as a mood or worldview espoused by different religious and / or philosophical groups in Antiquity? 

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In the past few years, scholars of early Christian history have sharply disagreed on whether or not Gnosticism is a valid category to describe the diversity of early Christian beliefs and practices. As we now know, early Christianity was not a monolithic religion. This is why many scholars prefer to use the expression "Early Christianities". Believers had many divergent perspectives on the person of Jesus, the creation of the world, the identity of the "true" god, the means of salvation, and the value of the Jewish tradition - just to name a few. These differences caused many tensions and rivalries between the various Christian groups in Late Antiquity, and this is where Gnosticism comes into play. This week on the Inquisitive Minds Podcast, we will examine how scholars explain "Gnosticism" and the related idea of "Gnosis" (knowledge or insight). If Gnosticism is not a viable category as some scholars argue, should we not simply drop the expression? Is there any evidence of Gnosticism at the the turn of the first century CE or prior to that time period? Which ancient religious texts can be considered as Gnostic? How was Gnosis understood by philosophers such as Plato and Aristotle? These are some of the questions we will explore on this Monday's episode.

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In this last podcast dedicated to Hector Avalos' book The End of Biblical Studies, we examine the final three chapters (7-10) which look at the role academia, learned societies, and the media play in trying to promote the idea that the Bible is still relevant today. We also discuss how the author's critical assessment resonates with our own experience as biblical scholars. After several weeks discussing this book, we hope that listeners understand and appreciate the significance of Dr. Avalos' important work.

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This is the fourth installment of our discussion of Hector Avalos' book The End of Biblical Studies. This week we focus on the chapters dealing with Literary Criticism (Ch. 5) and Biblical Theology (Ch. 6). Dr. Avalos rightly remarks that, "literary aesthetics are still being used as the handmaiden of apologetics" (p. 220). As for biblical theology, it is truly an impossible enterprise. The Bible contains many theological discourses; so which biblical theology should one embrace? There is no one unified theology; rather, there are many theologies. This is why, "biblical theology is a thoroughly religionist endeavor" (p. 250). 

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