As I hinted at in a recent linkpost, something really interesting happened this week that serves as a sort of microcosm of my research interests related to online Mormonism and religious authority. Here’s a rundown of what happened, as reported by the Salt Lake Tribune (and republished here via MSN).

First, a leader of the official Latter-day Saint women’s organization gave a sermon last Sunday, one quote from which was uploaded to the official Latter-day Saint Instagram account:

This Saturday Morning Breakfast Cereal comic from yesterday spoke to me at a deep level:

My first thoughts went to generative AI, an area in which I feel like a fetishization of optimization is crowding out really important questions of what is good. As I put it in a university survey earlier today, there are undeniable benefits to the use of AI tools, but there are important questions as to who benefits. If my department started to use generative AI as a note-taking tool in faculty meetings (the specific focus of this survey), we would probably benefit from it!

I’ve been (very slowly) digitizing old journals, letters, and other text-based keepsakes over the past few years. This involves both scanning the original documents but also typing them up to enter into my Day One journaling app (and make them searchable). Because a solid majority of the letters and keepsakes that I had were related to my time as a Mormon missionary, I’m still chipping away at that era of my life. Fifteen(ish) years later, it’s fascinating to go back to this formative part of my life and see what’s changed.

As I’ve written before, I don’t necessarily believe that the dubious historicity of a particular religious event ought to undermine its theological significance, but I do strongly believe that dubious historicity undermines the ability of an individual or organization to insist that others agree with their theological conclusions. To take a major example, the unlikelihood of a literal resurrection in scientific terms isn’t going to stop me from finding value in the resurrection story at Easter, but it sure as heck is going to stop me from insisting that my atheist spouse make that story an important part of her life.

One of my favorite academic anecdotes to share in conference rooms and university hallways is for my dissertation defense, two of my committee members were there via telepresence robot. This is less impressive post-2020, when a lot of defenses happen entirely over Zoom, but it’s still different than an online-only defense, so the story still attracts some interest. At any rate, as good as I thought my story was, I got a real kick out of this bit in the prologue to Cory Doctorow’s Down and Out in the Magic Kingdom:

Membership in one of my local libraries includes access to Freegal, a kind of janky, third-tier music streaming service. The selection isn’t fantastic, but my tastes in music aren’t exactly mainstream, and over the past four years, I’ve found a lot of music I like available through the service. In fact, because you can download a limited number of tracks per week, I have Indochine songs, Gérard Lenorman albums, and even the Stranger Things soundtrack all saved to my phone so that I can bypass the jankiness of the service and the official app.

I have spent far too much time blogging this week (even before the sale of the Kirtland Temple was announced), but weeks like this don’t come often, and I feel like holding onto this week’s thoughts will be important in the years to come. So, here’s another post!

A friend recently suggested that I subscribe to the daily meditations sent out by Richard Rohr’s Center for Action and Contemplation, and today’s was lovely, focusing on finding God in all things. Here’s the passage that stood out to me in particular (and perhaps you’ll see why):

For as quickly as I felt like I came to peace with the sale of the Kirtland Temple, I’ve had conversations and encounters since yesterday’s post that make it clear that I still have a lot of work to do processing all of this in the weeks, months, and years ahead. I’ve heard from a lot of people in pain: people who have been to Kirtland dozens of times but never want to go again, ordained women in Community of Christ who are angry that the new owners of the temple can’t respect their ordination, and yet more. It would be wrong of me to lean on the peace I’ve come to and not be present for others’ pain. I’ve also seen at least one petty Mormon comment arguing that Community of Christ’s recent history with schism and financial instability is proof of Brighamite superiority (buddy, do I have some bad news about 1830s Kirtland for you!). It would be inaccurate of me to argue that I’ve already fully come to peace when that kind of comment makes me so angry.

Yesterday, Community of Christ and The Church of Jesus Christ of Latter-day Saints announced that the former had sold the Kirtland Temple, other historic sites, and some important documents and artifacts for $192.5 million dollars. As the title to this post suggests, I’ve pretty quickly come to peace with the decision, and I want to explain some of that process in this post. However, there are some conflicted emotions lingering beneath that peace, and I want to make clear that the goal of this post is not to tell anyone how to feel about this.

My unit is currently hiring three new faculty members, which means that we’re right in the middle of nine(!) campus visits. We’re all getting well practiced at talking about the strengths of our unit and why people might want to work here. One thing that we’ve said over and over in meetings and interviews with candidates is that we work together well and get along with each other, too (we also acknowledge that this is not true 100% of the time, but that the exceptions prove the rule).

Cory Doctorow is one of my favorite authors, and I’ve also (mostly) appreciated the work of Humble Bundle over the past decade. When I learned this weekend that there’s an ongoing bundle of Doctorow’s fiction, I was ecstatic. The only thing that I was disappointed about is that I’ve already bought so many of these titles… however, that still wasn’t enough to stop me from buying all 18 items (it helps that while I own many of these already, most of the ones I own are in formats rather than epub, so now I’m a multimodal owner). As a plus, this bundle benefits the Electronic Frontier Foundation, a great organization that Doctorow has done a lot of work for.

Il existe à Grenoble un magasin des jeux nommé « Les contrées du jeu ». Il y a seize ans cette semaine, alors que j’habitais à Grenoble, j’y suis entré m’offrir le jeu « Wings of War ». J’ai toujours une carte de fidélité comme preuve de cette transaction :

Il n’y a rien de profond dans ce souvenir, mais j’ai beaucoup de petits souvenirs du temps que j’ai passé en France et en Suisse qui semble avoir une grande importance malgré cette manque de profondeur. Dans le cas de ce magasin, c’est peut-être que mes deux petites visites là-bas (la première pour trouver un jeu à acheter, la deuxième pour l’acheter) me semblent relier bien d’autres moments dans ma vie. Par exemple, c’était dans ce magasin que j’ai appris le mot « costaud » pour la première fois (pour décrire les avions dans le jeu qui demandaient plus d’effort pour abattre), et même si je ne prononce que rarement ce mot, c’est impossible de le faire sans penser à ce jeu.

There are a couple of weeks before the deadline to submit abstracts for the Mormon Social Science Association’s sessions at the 2024 meeting of the Society for the Scientific Study of Religion, so I’ve been filling some nooks and crannies of my busy work week by looking at some Twitter data. Last year, I published with my colleague Amy Chapman a qualitative look at the #DezNat Twitter hashtag, which blends Mormon orthodoxy with far-right and anti-feminist thinking.

About a week ago, I felt like I was going through an audio drought—I wasn’t listening to any audiobooks, my podcast consumption has continued to go down in recent months, and I just wasn’t listening to anything while doing the dishes or whatever. This wasn’t necessarily a problem (it’s been good in terms of mindfulness, for example), but it had gone on long enough that I decided that I wanted something to listen to. In particular, I decided that it was as good a time as any to revisit Thomas Römer’s excellent lectures on the bible, which the Collège de France makes freely available in podcast format.

Mon beau-frère s’intéresse beaucoup aux langues. Moi aussi, d’une manière générale, mais lui, il se fonce dans une langue quelconque quand l’envie lui prend. C’est donc comme ça qu’il sait lire un peu en français, en espagnol, en turc, en néerlandais, et ainsi de suite. Si je n’ai pas la largeur de ses compétences linguistiques, j’ai quand-même une meilleure connaissance du français que lui, et il lui arrive donc de me poser des questions sur le français.

A week and a half ago, I wrote a post arguing that the Bible is actually more of a weak point than the Book of Mormon for fundamentalist, literalist attitudes toward Latter-day Saint scripture. That post—like this one—was inspired by an Introduction to Scripture class that I’m currently taking through Community of Christ’s Temple School. The first lesson did a lot of work to play up the Bible as the main scriptural foundation of Community of Christ and is doing some respectful but firm downplaying of the Book of Mormon and Doctrine and Covenants.

Last Sunday, I gave a sermon on the Temptation of Jesus for a Beyond the Walls service by the Toronto Congregation of Community of Christ. The whole service was great, and I was happy to make my small contribution to it. It’s been recorded and archived here:

As I did the last time that I gave a sermon, though, I wanted to share the text I preached from:

Almost a year ago now, Stephen C. at the Mormon blog Times and Seasons wrote a post asking what might be an “extinction-level event” for the Church of Jesus Christ of Latter-day Saints. There’s a lot of interesting speculation in the post, but the passage that I copied down at the time was this one:

Of course, the truly fatal circumstance is if the President of the Church stopped believing in the truth claims. (I suspect this is kind of what happened to the Community of Christ). In that case, pivoting towards a more allegorical or symbolic interpretation of the Church’s truth claims would be absolutely fatal to the long-term vitality of the institution. Sorry, but the President of the Church has to believe that there were Nephites.

Mormon theology doesn’t really do incarnation. Latter-day Saints believe in an embodied God and that (nearly) all humans will be resurrected to perfect bodies after this life and inevitable death. Latter-day Saints are also not Trinitarian and see Jesus and God the Father as more distinct than most Christian traditions do. Between those two beliefs, Jesus’s taking on a mortal body is not really a big deal—it’s kind of par for the course for any human, whether or not they are the Savior of the world. Perhaps because of that contrast, incarnation has been one of the most interesting things for me to think about as I’ve evolved my own theology with my transition out of institutional Mormonism over the past few years. What does it mean for a God that transcends fleshy, imperfect existence to take on mortal form and live among us? I’ve really enjoyed exploring the implications of that reframing (even though, when pressed, I’d probably describe my understanding of God is largely non-theistic and my Christology as pretty low).

In the summer of 2015, New Zealander Nigel Richards won the French-language world Scrabble championships despite not speaking a word of French. I heard this story on a Radio Télévision Suisse news show repackaged as a podcast (probably Le 12h30, but I can’t remember exactly) and wrote myself a note that if I ever got a chance to teach a class on games and learning, I would use this story in it. Since Spring of 2019, I’ve been teaching a once-a-year class for LIS students on games, literacies, and learning, and I’ve assigned this article from The Guardian every year that I’ve taught it. It regularly blows students’ minds when they read the headline and the first few paragraphs:

I ended the Fall 2023 semester with a lot of anxiety and frustration about grades, and there was enough of both that I wound up making a lot of changes to a graduate class that I was sure I was going to keep mostly the same from last year. Not all of these changes were assessment-related (I replaced a lot of readings and shuffled content around some), but I also more-or-less threw out the assessment structure that I’ve been using since 2019 to replace it with something minimalist and closely tied to the course’s learning objectives.

Last July, I gave my first sermon for a Community of Christ congregation, preaching on the Parable of the Samaritan. I guess I didn’t do too badly, because their pastor reached out in December to ask me to give another sermon this month. On January 21st, I’ll be preaching on Matthew 4:1-11, covering the Temptation of Jesus. This has been a fun passage to revisit and see with new eyes. I don’t know exactly what I’m going to say just yet, but I’ve got plenty of notes and ideas and am looking forward to nailing things down over the next week and a half.

My dad has been logging the books he reads since he was a teenager, and I’ve always wanted to try something like that out. I gave it a go in 2022 with a notebook, but I quickly realized I wanted to journal that information, too.

Since I journal in Day One, that meant logging reading digitally, so at the end of 2022, I started building some Siri Shortcuts for blogging about books. Once I did it for books, it was easy enough to expand the system to TV and movies, too.

Ben has been one of my best students over the past 5.5 years. He was a non-traditional student who flunked out of UK decades ago, went on to be a successful small business owner elsewhere in the country, and then leapt at the chance to come back to UK through an online degree completion program. As part of that program, he took one of the classes I was teaching at the time, which counted toward general education credit. Since then, he’s kept me in the loop on how things are going: He sent me an email to let me know when he graduated, we talked over the course of his MBA, and when he recently decided to start a PhD in his field of work, he wrote a letter to the university president, thanking the university for the chance to come back to school (and, generously, mentioning me by name in the letter).

As often happens at the end of a semester, I’ve been spending a lot of time thinking about grades: What they mean, what purpose they serve, and how to best assign them. In thinking about this, I’m also thinking about a comment that a number of my colleagues put on each class syllabus: something to the effect of “I don’t give grades, you earn them.” These colleagues are gifted teachers whose examples I strive to follow, and I appreciate the sentiment behind their statement, but it’s also always struck me as oversimplifying what it means to grade. I don’t like the suggestion that grades are objective, straightforward representations of what a student has been up to in class.