I had the opportunity to preach yesterday for Reign of Christ Sunday. Reign of Christ Sunday is one of those liturgical moments that admittedly makes me a little nervous: I like the idea of putting Jesus first, but it really, really depends on what we understand by Jesus. (I’ve been writing on this for a while, it looks like.) So, I decided to take the opportunity to invite members of my congregation to reflect on who Jesus is for them and what it means to put that Jesus first. Here’s the sermon text:

I love having a co-author who can provide the theoretical framing to turn my weird data from a dark corner of the internet into an interesting argument.

I had to visit Gab today to hunt down some data for a paper, and boy was this the wrong Monday to visit that hellhole of a site.

Gab’s been showing up more in the news lately, so I guess I should dust off some of that Gab data I have and move it closer to publication.

A few hours after presenting at AECT on Thursday morning, I hopped on a plane to Salt Lake City, so that I could attend the 2023 conference of the Society for the Scientific Study of Religion—especially the sessions associated with the Mormon Social Science Association. I’m giving three presentations today and wanted to include my slides here for anyone else who’s interested: I’d be happy to talk more about any of these!

Next month, I’m flying to Salt Lake City to attend the Annual Meeting of the Society for the Scientific Study of Religion to present some of my work about social media, religion, and the far right. I’ll be presenting on three different projects at SSSR—this was biting off more than I could chew, but since two of them connect with Mormonism, Salt Lake suggested the possibility of a larger-than-usual audience for that work, so there you go. Of the three projects, one that I’m particularly interested in is some analysis I’m doing of Mormon groups on the far-right social media platform Gab. This has turned into an interesting exploration of what boundaries are firm and what boundaries are porous in Mormon (social and religious) spaces. For example, many of the posts in these Mormon groups are unobjectionable on their own, simply sharing Mormon humor or memes; yet, what’s most interesting about these posts is the implicit compatibility betwteen Mormon groups and the undeniably far-right nature of the overall Gab platform. Even if they don’t say it out loud, these folks clearly see no objection or tension between being a faithful Latter-day Saint and participating in a social media platform that has no interest in policing its users when it “establish[es] LGBTQ+ individuals as abonimations” and otherwise leans hard into the contemporary far right. In contrast, there’s also activity in these groups implicitly criticizing Latter-day Saint leaders (who are traditionally revered as “prophets, seers, and revelators”) for encouraging Latter-day Saints to wear masks and get vaccinated against COVID-19. So, prosocial pandemic behavior crosses a firm line, but spending time on Gab does not.

In his closing sermon at the 2019 Community of Christ World Conference, prophet-president Steve Veazey asked a guiding question for the church:

Are we moving toward Jesus, the peaceful One?

It’s pretty clear from the formatting of this question—and even clearer from its translation into French and Spanish, the other working languages of Community of Christ—that Veazey’s phrase “the peaceful One” is meant to describe Jesus as a being who is inherently peaceful and who exemplifies peace for the whole world. However, I’ve long enjoyed entertaining a different interpretation of Veazey’s wording—one that I know wasn’t his intent but that I think has some value to it.

Late last year, I announced the publication of a study I participated in with Dr. Evan Brody and UK PhD student Mehroz Sajjad where we examined LGBTQ+-friendly spaces on the Gab social media platform. Although that was the main focus of our research project, we also found as we were completing it that there were a number of LGBTQ+-friendly spaces that had been overrun by queerphobic activity and discourses. I’m happy to announce that our second paper, focusing on those specific spaces, has just been published in the Journal of Homosexuality. Here’s the abstract:

This is disgusting and reprehensible. I refuse to watch the video myself, but it sounds like it wouldn’t be out of place on the Gab groups I’ve looked at for research projects.

This is dumb and worrying. The CEO of Gab has been promising to develop “based AI,” but he’s a bit player. Musk has the resources and influence to make this a bigger problem.

I don’t know enough about OpenAI to evaluate these concerns, but I think these questions are important. The power of AI means that the companies that control them are also in a position of power, and it’s important that we treat them critically. That said, while I do think making LLM code open source is probably better in the aggregate, it isn’t without concerning drawbacks: The minute it was released under an open license, I’m sure Gab’s Andrew Torba would be considering how to make a homebrew version that can’t be content moderated.

I’m pleased to share that a study I contributed to—Gayservatives on Gab: LGBTQ+ Communities and Far Right Social Media—is now available (open-access!) through the Social Media + Society journal. Dr. Evan Brody is the lead author on the study, and we were lucky enough to have support from PhD student Mehroz Sajjad. Here’s the abstract for the study:

In the United States, LGBTQ+ individuals are often imagined as inherently politically progressive, but this assumption overlooks the experiences of self-identified LGBTQ+ conservatives. Likewise, although social media platforms are recognized as spaces of identity and community production for LGBTQ+ people generally, less work has considered how they provide a similar forum for “gayservatives.” In response, this article engages in a critical discourse analysis of LGBTQ+-oriented groups on the far right social media platform Gab. Results indicate that far right social media is utilized to connect with other politically similar LGBTQ+ individuals perceived to be absent in one’s offline community. Participants do so via discourses that both regulate and celebrate LGBTQ+ identities, particularly as it relates to hegemonic masculinity. These strategies generally reinforce, but at times reframe, stereotypical narratives about LGBTQ+ individuals. This study provides groundwork for more nuanced understandings of both LGBTQ+ conservatives and the ways power is socialized and embodied through discourses about sexual and gender identities.

This reminds me of all the pastors doing guest posts on the official Gab blog. Also, of course Glenn Beck was involved in this somehow.

Good reporting on a scary but important subject. I’ve been collecting Gab blog posts to eventually study some of this Christian nationalism.

Look, Parler isn’t as bad as Gab, but this kind of softball, uncritical approach to the platform is not helpful. WSJ should know better.

I read Torba’s blog post last week but hadn’t been aware of the context. Interesting read.

Interesting perspective on what’s happening on “alternative” platforms.

Nearly a year ago, a friend gave me a copy of Thomas Merton’s New Seeds of Contemplation as a gift for my confirmation into Community of Christ. It (obviously) took me a while to start it, and it’s taking me some time to read through it, but there’s a lot in there that I like. This afternoon, this passage stood out to me:

Do not be too quick to condemn the man who no longer believes in God, for it is perhaps your own coldness and avarice, your mediocrity and materialism, your sensuality and selfishness that have killed his faith.

I knew that Gab was supporting Mastriano, but I didn’t realize ties ran this deep. Gab is a toxic hellhole, and if Mastriano is sending them money, that should rule him out as a candidate.

I didn’t know Fuentes was also using “Christ is King,” but it’s a favorite of Gab’s Andrew Torba, too.

Worrying days ahead. There’s a lot being said on Gab that’s spilling out into “mainstream” GOP discourse.

Here’s the EFF pointing out that “free speech” on these platforms means something very particular rather than a broad, deep commitment to legally-protected expression.

Over the past several months, I’ve been slowly working my way through Mark Scherer’s three-volume The Journey of a People, the most recent quasi-official history of Community of Christ. The first volume was interesting, since it covered an era of Mormon history that I’m familiar with from a perspective that I’m not familiar with. I found the second volume a bit harder to get through—some individual sections were fascinating, but it seemed to lack an overall throughline or narrative. I’m currently working my way through the third volume, though, and I think it might be my favorite. It’s fascinating to watch The Reorganized Church of Jesus Christ of Latter-day Saints become Community of Christ, and I’ve thought to myself several times that as happy as I am to be part of the latter, I don’t think I would have ever joined the former, even though they’re simply the same institution at two different points of history.

I’m not going to link to it, but I am fascinated by a recent post on the Gab blog where Andrew Torba announced some new features to help Gab users push back against research on the platform. Not only do I have two or three ongoing projects using Gab data (one is in the very, very early stages and—ironically—uses Gab blog posts), but some of what Torba wrote also aligned with some of the (fortunately mild) trolling my co-author, Amy Chapman, and I have experienced because of my work on the far-right-influenced DezNat hashtag in Mormon Twitter. So, I thought I’d write up some of what stood out to me in the post.

I get that some of this is bluster and posturing, but that doesn’t make it any less worrying. This is the same state GOP that leaned into Gab a year or two ago.