National identity and primitive methodism in the United States: A transatlantic perspective

The Primitive Methodist Church in the United States of America was, throughout the nineteenth century, a denomination that was transatlantic in character. It attempted to act both as a home away from home for newly arriving English industrial immigrants and as a tool of their Americanization. In the former role, the denomination enjoyed considerable success, benefiting from continuous English immigration throughout the period. However, Primitive Methodist attempts at Americanization presented much greater challenges. The constant contact both with newly arriving English immigrants and the Primitive Methodist Conference in England frustrated attempts to take the denomination in new directions and undermined its claim as an American and Americanizing church. Whilst the process of becoming American was very difficult and painful for many individual immigrants, it proved almost impossible for the institution of Primitive Methodism. Ninety years after its establishment in the United States, the denomination was still homesick.     

Dwelling in Diaspora: Judith Butler’s Post-secular Paradigm

Abstract

This article aims to present Judith Butler’s theory of diaspora as a theological paradigm for post-secular social existence. Her accounts of dispossession, statelessness, and exilic identity all afford us a normative challenge for how to think politics and the theological together. We begin by framing Judith Butler’s diasporic theory of politics within Adriennes Rich’s poetic perspective on ecstatic identity. We proceed to argue that by emphasizing both the precariousness and interdependency of social life, Rich and Butler’s shared commitments to universalizing queer forms of collective belonging and affective relations offer an alternative post-secular paradigm to that offered so far by theorists such as Charles Taylor or Jürgen Habermas. Achieving a post-secular “state” may ultimately be a matter of embracing the failure of our own representations, particularly the failures of contemporary religion to represent either the divine or the human, or to constitute a society with its own political theology. It is paradoxically this kind of failure that can open us up to look at ourselves, and to focus on the precariousness and vulnerability of human existence that we see with our very eyes and reproduced by our very own hands.