Historically speaking, theology can be said to operate
“materiaphobically.” Protestant Christianity in particular has
bestowed upon theology a privilege of the soul over the body and
belief over practice, in line with the distinction between a
disembodied God and the inanimate world “He” created. Like all
other human, social, and natural sciences, religious studies
imported these theological dualisms into a purportedly secular
modernity, mapping them furthermore onto the distinction between a
rational, “enlightened” Europe on the one hand and a variously
emotional, “primitive,” and “animist” non-Europe on the
other. The “new materialisms” currently coursing through
cultural, feminist, political, and queer theories seek to displace
human privilege by attending to the agency of matter itself. Far
from being passive or inert, they show us that matter acts,
creates, destroys, and transforms—and, as such, is more of a
process than a thing. Entangled Worlds examines the intersections
of religion and new and old materialisms. Calling upon an
interdisciplinary throng of scholars in science studies, religious
studies, and theology, it assembles a multiplicity of experimental
perspectives on materiality: What is matter, how does it
materialize, and what sorts of worlds are enacted in its varied
entanglements with divinity? While both theology and religious
studies have over the past few decades come to prioritize the
material contexts and bodily ecologies of more-than-human life,
Entangled Worlds sets forth the first multivocal conversation
between religious studies, theology, and the body of “the new
materialism.” Here disciplines and traditions touch, transgress,
and contaminate one another across their several carefully
specified contexts. And in the responsiveness of this mutual
touching of science, religion, philosophy, and theology, the
growing complexity of our entanglements takes on a consistent
ethical texture of urgency.
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