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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