@book {173,
	title = {The Soul of Cyberspace},
	year = {1997},
	publisher = {HarperEdge},
	organization = {HarperEdge},
	address = {New York},
	abstract = {In a pioneering journey to faith{\textquoteright}s new frontier--cyberspace, where traditional religions are reinvented and new ones are created--the acclaimed coauthor of "Transformations: Awakening to the Sacred in Ourselves" charts technology{\textquoteright}s radical impact on the ways in which the world prays, worships, preaches, and believes.},
	author = {Zaleski, Jeff}
}
@inbook {345,
	title = {Silicon Valley New Age: The Co-Constitution of the Digital and the Sacred},
	booktitle = {Religions of Modernity: Relocating the Sacred to the Self and the Digital},
	year = {2010},
	pages = {161-185},
	publisher = {Brill},
	organization = {Brill},
	address = {Leiden},
	keywords = {New Age, religon and technology},
	author = {Zandbergen, Dorien and Aupers, Stef and Houtman, Dick}
}
@article {2832,
	title = {New Producers of Patriarchal Ideology: Matushki in Digital Media of Russian Orthodox Church},
	journal = {Journal for Communication Studies},
	year = {2019},
	abstract = {The recent research on patriarchal ideology has mainly considered it in relation to politics, society, economics and religion while the studies of actors in mediatization of patriarchal ideas remain fragmented. This study addresses the roles of matushki, the wives of Orthodox Christian priests, as (un)aware producers of extra-institutional forms of patriarchal ideology in social media. Matushki, highly respected women within Orthodox communities, increase the patriarchal power of the Russian Orthodox Church (ROC) through the promotion of Orthodox women{\textquoteright}s identity as a basis of social and ethnic identities in post-Soviet societies. The latter reveals in the standardization of views on Orthodox women{\textquoteright}s behavior, family life, upbringing children and ritual practices within the fixed patriarchal categories of {\textquoteleft}man{\textquoteright} and {\textquoteleft}woman{\textquoteright}.},
	keywords = {patriarchal ideology, religious blogger, religious identity, Russian Orthodox Church},
	url = {https://www.essachess.com/index.php/jcs/article/view/466},
	author = {Zasanska, Nadia D}
}
@article {2141,
	title = {Digital Religion in China: A Comparative Perspective on Buddhism and Christianity{\textquoteright}s Online Publics in Sina Weibo},
	journal = {Journal of Religion, Media and Digital Culture},
	volume = {6},
	year = {2017},
	pages = {44-67},
	abstract = {The proliferation of social media in China has provided traditional religious authorities with multifarious digital features to revitalise and reinforce their practices and beliefs. However, under the authoritative political system different religions pick up the new media to varying degrees, thereby showing different characteristic and style in their social media use. This paper examines the public discourse about Buddhism and Christianity (two of the great official religions in China) on China{\textquoteright}s largest microblogging platform-Sina Weibo, and seeks to reveal a distinct landscape of religious online public in China. Through a close look at the social media posts aided by a text analytics software, Leximancer, this paper comparatively investigates several issues related to the Buddhism and Christianity online publics, such as religious networks, interactions between involved actors, the economics and politics of religion, and the role of religious charitable organizations. The result supports Campbell{\textquoteright}s proposition on digital religion that religious groups typically do not reject new technologies, but rather undergo a sophisticated negotiation process in accord with their communal norms and beliefs. It also reveals that in China a secular Buddhism directly contributes to a prosperous {\textquoteleft}temple economy{\textquoteright} while tension still exists between Christianity and the Chinese state due to ideological discrepancy. The paper further points out the possible direction for this nascent research field.},
	keywords = {Buddhism, China, Christianity, Digital Religion, Online},
	url = {http://booksandjournals.brillonline.com/content/journals/10.1163/21659214-90000095},
	author = {Zhang, Y}
}
@article {630,
	title = {Younger Americans{\textquoteright} Reading and Library Habits},
	year = {2012},
	month = {10/2012},
	pages = {1-54},
	institution = {Pew Research Center},
	address = {Washington, D.C.},
	abstract = {More than eight in ten Americans ages 16-29 read a book in the past year, and six in ten used their local public library. Many say they are reading more in the era of digital content, especially on their mobile phones and on computers.},
	keywords = {e-books, internet, Mobile phone, Reading habits},
	url = {http://libraries.pewinternet.org/2012/10/23/younger-americans-reading-and-library-habits/},
	author = {Zickuhr, Katheryn and Rainie, Lee and Purcell, Kristen and Mary Madden and Brenner, Joanna}
}
@mastersthesis {72,
	title = {Re-engaging Avery Dulles{\textquoteright} theology of revelation in the context of using internet-mediated communication in religious education},
	year = {2009},
	month = {November 2009},
	address = {Dallas, TX},
	abstract = {Re-engaging Dulles{\textquoteright} theology of revelation as symbolic communication, where revelatory symbols engage the community in this fourfold way of participation, transformation, new commitment and behavior, and new understandings opens a profound way to dialogue with the internet, itself entirely a symbolic medium. Can we claim then, that because of this commonality of symbol, that the internet therefore is an appropriate medium for the transmission of revelation in the context of religious education? This is the guiding question of the present paper. This essay first constructs the theological foundation for pursuing this question, by revisiting Avery Dulles{\textquoteright} theology of revelation as symbolic communication, and his fourfold schema of participation, transformation, new behavior and commitments, and new awareness and understanding. Bringing the internet into the discussion, this essay next investigates how the category of symbolic communication fits with the internet as the specific communicative medium. Finally, this essay explores specific points of convergence and divergence between Dulles{\textquoteright} fourfold schema and internet-mediated communication.},
	url = {http://www.religiouseducation.net/proceedings/2009_Proceedings/12Zsupan_Jerome.pdf},
	author = {Daniella Zsupan-Jerome}
}
@article {1951,
	title = {Do Digital Decisions Disciple?},
	year = {2015},
	month = {03/2015},
	abstract = {Online evangelists report the equivalent success of one Billy Graham crusade per day.

Three years ago, the Billy Graham Evangelistic Association (BGEA) shifted its focus to online evangelism. It laid off about 50 people{\textemdash}10 percent of its staff{\textemdash}and {\textquotedblleft}redeployed resources to focus on areas of greater impact.{\textquotedblright}

The change seems to be paying off. In 2014, the BGEA shared the gospel with almost 9.5 million people around the world. Of those, only about 180,000 were in a live audience at a crusade, while 7.5 million were reached through BGEA websites.

Of the 1.6 million people who told the BGEA they prayed {\textquotedblleft}to accept Jesus Christ as [their] Savior{\textquotedblright} in 2014, less than 15,000 did so in person, while more than 1.5 million did so with the click of a mouse.},
	url = {http://www.christianitytoday.com/ct/2015/march/do-digital-decisions-disciple.html},
	author = {Sarah Eekhoff Zylstra}
}
