@unpublished {70,
	title = {An Orthodox wide network over the Internet for the lesson of religion},
	year = {2004},
	month = {May 2004},
	address = {Volos, Greece},
	abstract = {Adapting the Orthodox view of education, {\textquotedblleft}taste and see{\textquotedblright} (Schmemann 1974) to the Internet is quite difficult, because there is a lack of dimensions, interactivity and emotional life in its hole range. So, for a theologian it is not such a big a surprise, if ICT in Religious Education does not pay itself as it perhaps does according to the advocates of the business world. This is because the Orthodox view of Christian education differs from the learning and teaching theories. In spite of all these sceptical thoughts presented above there is no absolute reason to abandon or avoid the Internet in the R.E. The Internet connects people and helps them to share something that is common to them. At its best the www-material supports a deeper understanding of the same substance and paves the way for wider and mutual understanding concerning the Religious teaching and Religious life, and the situation of the Church in different kind of societies (minority-majority position of the Orthodoxy).},
	keywords = {internet, network, religion},
	url = {http://www.edu.joensuu.fi/ortoweb/oreconf/aikonenristo.pdf},
	author = {Risto Aikonen}
}
@article {2700,
	title = {Online Reactions to the Muhammad Cartoons: YouTube and the Virtual Ummah},
	journal = {Journal for the Scientific Study of Religion},
	abstract = {The publication of 12 cartoons depicting the Prophet Muhammad by the Danish newspaper Jyllands-Posten on September 30, 2005, created a great deal of controversy over self-censorship, freedom of speech, and accusations of religious incitement. Muslim activists organized protests, and later hundreds of people were killed and hundreds of others were injured due to violent reactions to the cartoons. This article focuses on how people used YouTube to react to these cartoons by analyzing 261 video clips and 4,153 comments. Results show that the majority of the video clips and comments were moderate and positive in tone toward Islam and Muhammad; however, a small percentage either called for jihad against the West or made lethal threats against the artist. Other comments carried curses or insults against Denmark, while a few others were anti-Islamic. The fact that these online reactions were highly varied in tone suggests that the online public sphere is very much divided.},
	url = {https://onlinelibrary.wiley.com/doi/abs/10.1111/jssr.12191},
	author = {Al-Rawi, Ahmed}
}
@article {2122,
	title = {Open wall churches. Catholic construction of online communities},
	journal = {Prisma Social revista de investigaci{\'o}n social},
	year = {2017},
	pages = {298-323},
	abstract = {The discussion regarding how global Catholic organizations have employed the new tools of digital media has become increasingly poignant and no longer focuses on liturgical limitations but on participation, social justice and new frameworks for reaching new targets. From the Vatican itself, specifically through the Pope{\textquoteright}s profiles on social media, Catholicism has proven to have an increasingly responsive presence on the web, although Catholics are usually creative without breaking the rules in the ways they extend their religiosity into new platforms. Newly born digital portals have embraced new participatory tools that shape other ways of understanding communion, which is a key concept among Christian communities. Rather than dwelling on whether Catholic portals are incorporating secular strategies to foster engagement, we explore the 19 most powerful Catholic websites according to Alexa ranking, and divide them into different categories that allow us to analyse how they build communities and thus foster the concept of belonging, which is one of the aims that they pursue. Data have been collected in three different moments (2014, 2015 and 2016) where these websites, belonging to 5 languages (Spanish, English, French, Portuguese and Italian) from 9 countries have been taken into account, according to Catholic population indexes. },
	keywords = {Catholic, churches, online communities},
	url = {https://dialnet.unirioja.es/servlet/articulo?codigo=6234753},
	author = {Bosch, M.D. and Sanz, J.LM. and Abello, J.M.C and Sanchez, J.S.I and Gauxachs, A.S}
}
@inbook {2097,
	title = {Online Communication of the Catholic World Youth Days},
	booktitle = {Reflecting on Religious Tourism and Pilgrimage},
	year = {2012},
	pages = {130{\textendash}144},
	publisher = {ATLAS},
	organization = {ATLAS},
	address = {Arnhem},
	abstract = {This paper aims to explore the ways in which religious tourism in India fosters religious tolerance. Design/methodology/approach {\textendash} The paper uses a conceptual apparatus derived from the basic structure of religious tourism comprising motivation, journey and destination, to understand various aspects of tolerance. Tolerance, with the implicit meaning of diversity and pluralism, is examined at two levels {\textendash} intra-religion and inter-religion {\textendash} using field investigations from three Hindu pilgrimage sites, namely, Vrindavan, Tuljapur, Shegaon and review of one Muslim site called Ajmer Sharif. These sites exhibit a range of combinations, sectarian traditions within Hindu and their interactions with others, including Muslims and foreigners. Findings {\textendash} Each of the sites provides different sets of opportunities for the {\textquotedblleft}others{\textquotedblright} to get exposed to religious and cultural aspects. It is found that tolerance within the Hindu sects and with non-Hindus from other religious faiths is a function of their engagement with cultural performances and participation in the religious tourism economy in a pilgrimage site. Originality/value {\textendash} On a broader level, this paper argues that conceptualising tolerance within a social and cultural sphere helps in a better understanding of tolerance and identifying areas within religious tourism where it can be promoted. A conscious effort to promote tolerance through religious tourism will add value to religious tourism and help it thrive. 
},
	keywords = {Catholic, online communication, Youth},
	issn = { 978-90-75775-53-2},
	url = {http://www.atlas-webshop.org/Reflecting-on-Religious-Tourism-and-Pilgrimage},
	author = {Cantoni, L and Stefania, M and De Ascanis, S}
}
@article {348,
	title = {Online Religion in Nigeria: The Internet Church and Cyber Miracles},
	journal = {Journal of Asian and African Studies},
	year = {2012},
	abstract = {This study examines the use of the Internet and computer-mediated communication for Christian worship in Nigeria. The seven largest and fastest growing churches in Nigeria are selected for the study, highlighting the benefits and dangers associated with online worship. The utilization of the Internet to disseminate the Christian message and attract membership across the world, and the dissemination of religious tenets and fellowship online, have resulted in the emergence of the {\textquoteleft}Internet church{\textquoteright} for members who worship online in addition to belonging to a local church. Most interesting is the increasing widespread claim of spiritual experience or {\textquoteleft}miracles{\textquoteright} through digital worship. However, there is fear that online worship endangers the offline house fellowship system, which is viewed as the reproductive organ of the local offline church. Exclusive online worshippers are also said to be susceptible to deception and divided loyalty. },
	keywords = {Christianity, Church, Nigeria, Online, religion},
	url = {http://jas.sagepub.com/content/early/2012/01/24/0021909611430935.abstract},
	author = {Innocent Chiluwa}
}
@inbook {129,
	title = {Online Religion: The Internet and Religion},
	booktitle = {The Internet Encyclopedia},
	year = {2004},
	pages = {798-811},
	publisher = {John Wiley \& Sons, Inc.},
	organization = {John Wiley \& Sons, Inc.},
	edition = {2nd},
	address = {Hoboken, NJ},
	author = {Ciolek, Matthew.T.}
}
@article {2697,
	title = {Online U-Topia: Cyberspace and the Mythology of Placelessness},
	journal = {Journal for the Scientific Study of Religion},
	year = {2005},
	abstract = {The World Wide Web. The Information Superhighway. Cyberspace. Powerful metaphors that have infused our culture with a sense of its own technological prowess and superiority. According to some of its most ardent enthusiasts, in cyberspace we can go anywhere, do anything, be anyone we choose. We slip in and out of virtual identities as easily as we change our clothes. With the knowledge of the ages available to us at the click of a mouse, learning becomes little more than a process of searching and downloading. Using the Internet to spackle over any unfortunate gaps in our knowledge, we become "instant experts" on virtually any topic (Wright 2000). Online, we can "visit" remote places: check the weather on the Ross Ice Shelf, make a virtual pilgrimage up Ireland{\textquoteright}s Croagh Patrick (MacWilliams 2004), or marvel at the wonders observed through the Hubble Telescope. Not surprisingly, the World Wide Web is replete with religion-from simple congregational websites to fully orbed Wiccan cybercovens, from virtual puja (Dawson and Cowan 2004) to virtual hajj (Bunt 2000), and from Internet libraries designed to "crack" the Sumerian code (Cassidy 2002) to what some observers regard as the online revival of a populist Marian mysticism (Apolito 2005). According to one sociologist, the Internet "is the most portentous development for the future of religion to come out of the twentieth century" (Brasher 2001:17). And indeed, for some, the Internet has even become a metaphor for God (Turkle 1995; Henderson 2000). While both these latter claims may seriously overstate the reality of the situation, that religion and the Internet have become intimately and integrally linked is beyond dispute. In little more than a decade, a powerful set of interrelated mythologies has arisen about "life on the {\textquoteright}net"{\textquoteright}-whatever we take that to mean ultimately-that challenges many of our heretofore accepted notions of society, culture, community, and the self (Rheingold 1993; Turkle 1995; Barlow [1996] 2001; for less utopian views, see Kroker and Weinstein 1994; Roszak 1994; Slouka 1995; Stoll 1995; Kroker and Kroker 1996; Wynn and Katz 1997). However useful computer-mediated communications have become, though, in many ways the World Wide Web represents at least as much the triumph of hyperbole and marketing as it does the next step in technological evolution. Often used as though its meaning is entirely transparent, the concept of "cyberspace" has traveled like a meme through the cultural consciousness since its introduction in the mid-1980s (Gibson 1984), an ambitious and ambiguous metonym that encompasses what popularly passes for the experiential totality of the Internet. The question, though, in terms of this Forum, is where do we go when we are online? Where is the "place" in cyberspace?},
	doi = {https://doi.org/10.1111/j.1468-5906.2005.00284.x},
	author = {Cowan, Douglas E.}
}
@article {2698,
	title = {Online Islamophobia and the politics of fear: manufacturing the green scare},
	journal = {Ethnic and Racial Studies},
	year = {2015},
	abstract = {Negative attitudes and explicit racism against Muslims are increasingly visible in public discourse throughout Europe. Right-wing populist parties have strengthened their positions by focusing on the {\textquoteleft}Islamic threat{\textquoteright} to the West. Concurrently, the Internet has facilitated a space where racist attitudes towards Muslims are easily disseminated into the public debate, fuelling animosity against European Muslims. This paper explores part of the online Islamophobic network and scrutinizes the discursive strategies deployed by three {\textquoteleft}prominent{\textquoteright} online actors. By combining social network analysis and critical discourse analysis, the study shows that Islamophobic web pages constitute a dynamic network with ties to different political and geographical milieus. They create a seemingly mainstream political position by framing racist standpoints as a defence of Western values and freedom of speech. The study also shows that Islamophobic discourse is strengthened by xenophobic currents within mass media, and by the legitimization of intellectuals and political actors.},
	url = {https://www.tandfonline.com/doi/abs/10.1080/01419870.2015.1021264?journalCode=rers20},
	author = {Ekman, Mattias}
}
@inbook {225,
	title = {Online-Religion/Religion-Online and Virtual Communities},
	booktitle = {Religion on the Internet: Research prospects and promises},
	year = {2000},
	pages = {205-223},
	publisher = {JAI Press},
	organization = {JAI Press},
	address = {New York},
	abstract = {After sex, religion is one of the most popular and pervasive topics of interest online, with over three million Americans turning to the internet each day for religious information and spiritual guidance. Tens of thousands of elaborate websites are dedicated to every manner of expression. Religion Online provides an accessible and comprehensive introduction to this burgeoning new religious reality, from cyberpilgrimages to neo-pagan chatroom communities. A substantial introduction by the editors presenting the main themes and issues is followed by sixteen chapters addressing core issues of concern such as youth, religion and the internet, new religious movements and recruitment, propaganda and the countercult, and religious tradition and innovation. The volume also includes the Pew Internet and American Life ProjectExecutiveSummary, the most comprehensive and widely cited study on how Americans pursue religion online, and Steven O{\textquoteright}Leary{\textquoteright}s field-defining Cyberspace as SacredSpace.},
	keywords = {Online-religion, religion-online, virtual communities},
	url = {http://books.google.com/books?id=iS80IHp0cDwC\&pg=PA105\&lpg=PA105\&dq=Online-religion/religion-online+and+virtual+communitas\&source=bl\&ots=gwOoakhqVV\&sig=_vZdggLUGLfNebPjfzacEuvReLA\&hl=en\&ei=l1y8ToPTOqfO2gWDhp2aBQ\&sa=X\&oi=book_result\&ct=result\&resnum=6\&ved=},
	author = {Helland, Christopher}
}
@article {491,
	title = {Online religion as Lived Religion: Methodological Issues in the Study of Religious Participation on the Internet},
	journal = {Online-Heidelberg Journal of Religions on the Internet},
	volume = {1},
	year = {2005},
	abstract = {In his article Christopher Helland proposes a more comprehensive framework for his theoretical distinction for online religion and religion online. When he developed this typology in 1999, Helland recognized a clear distinction between religious Web sites where people could act with unrestricted freedom and a high level of interactivity (online religion) versus the majority of religious Web sites, which seemed to provide only religious information and no interaction (religion online). He now advances the religion online / online religion framework by drawing from the ongoing critique of his earlier work. He concludes that many religious Web sites today provide both information and an area where this information can be lived and communicated. This occurs on the Internet where Web sites try to incorporate both an information zone and interaction zone in a single site or, more commonly, where popular unofficial Web sites provide the area for online religion, while the official religious Web site supplies religion online. In cases where institutional religious organizations do not support online religion he assumes that it may be due to their perception of the Internet as a tool for communicating rather than an extension of our social world.},
	keywords = {internet, Online, Participation, religion},
	url = {http://archiv.ub.uni-heidelberg.de/volltextserver/volltexte/2005/5823/},
	author = {Helland, Christopher}
}
@article {490,
	title = {Online religion as Lived Religion: Methodological Issues in the Study of Religious Participation on the Internet},
	journal = {Online-Heidelberg Journal of Religions on the Internet},
	volume = {1},
	year = {2005},
	abstract = {In his article Christopher Helland proposes a more comprehensive framework for his theoretical distinction for online religion and religion online. When he developed this typology in 1999, Helland recognized a clear distinction between religious Web sites where people could act with unrestricted freedom and a high level of interactivity (online religion) versus the majority of religious Web sites, which seemed to provide only religious information and no interaction (religion online). He now advances the religion online / online religion framework by drawing from the ongoing critique of his earlier work. He concludes that many religious Web sites today provide both information and an area where this information can be lived and communicated. This occurs on the Internet where Web sites try to incorporate both an information zone and interaction zone in a single site or, more commonly, where popular unofficial Web sites provide the area for online religion, while the official religious Web site supplies religion online. In cases where institutional religious organizations do not support online religion he assumes that it may be due to their perception of the Internet as a tool for communicating rather than an extension of our social world.},
	keywords = {internet, Online, Participation, religion},
	url = {http://archiv.ub.uni-heidelberg.de/volltextserver/volltexte/2005/5823/},
	author = {Helland, Christopher}
}
@article {489,
	title = {Online religion as Lived Religion: Methodological Issues in the Study of Religious Participation on the Internet},
	journal = {Online-Heidelberg Journal of Religions on the Internet},
	volume = {1},
	year = {2005},
	abstract = {In his article Christopher Helland proposes a more comprehensive framework for his theoretical distinction for online religion and religion online. When he developed this typology in 1999, Helland recognized a clear distinction between religious Web sites where people could act with unrestricted freedom and a high level of interactivity (online religion) versus the majority of religious Web sites, which seemed to provide only religious information and no interaction (religion online). He now advances the religion online / online religion framework by drawing from the ongoing critique of his earlier work. He concludes that many religious Web sites today provide both information and an area where this information can be lived and communicated. This occurs on the Internet where Web sites try to incorporate both an information zone and interaction zone in a single site or, more commonly, where popular unofficial Web sites provide the area for online religion, while the official religious Web site supplies religion online. In cases where institutional religious organizations do not support online religion he assumes that it may be due to their perception of the Internet as a tool for communicating rather than an extension of our social world.},
	keywords = {internet, Online, Participation, religion},
	url = {http://archiv.ub.uni-heidelberg.de/volltextserver/volltexte/2005/5823/},
	author = {Helland, Christopher}
}
@article {487,
	title = {Online religion as Lived Religion: Methodological Issues in the Study of Religious Participation on the Internet},
	journal = {Online-Heidelberg Journal of Religions on the Internet},
	volume = {1},
	year = {2005},
	abstract = {In his article Christopher Helland proposes a more comprehensive framework for his theoretical distinction for online religion and religion online. When he developed this typology in 1999, Helland recognized a clear distinction between religious Web sites where people could act with unrestricted freedom and a high level of interactivity (online religion) versus the majority of religious Web sites, which seemed to provide only religious information and no interaction (religion online). He now advances the religion online / online religion framework by drawing from the ongoing critique of his earlier work. He concludes that many religious Web sites today provide both information and an area where this information can be lived and communicated. This occurs on the Internet where Web sites try to incorporate both an information zone and interaction zone in a single site or, more commonly, where popular unofficial Web sites provide the area for online religion, while the official religious Web site supplies religion online. In cases where institutional religious organizations do not support online religion he assumes that it may be due to their perception of the Internet as a tool for communicating rather than an extension of our social world.},
	keywords = {internet, Online, Participation, religion},
	url = {http://archiv.ub.uni-heidelberg.de/volltextserver/volltexte/2005/5823/},
	author = {Helland, Christopher}
}
@inbook {187,
	title = {Online Ethnography Of Dispensationalist Discourse: Revealed Verses Negotiated Truth},
	booktitle = {Religion on the Internet: Research Prospects and Promises},
	year = {2000},
	pages = {225-246},
	publisher = {JAI Press},
	organization = {JAI Press},
	address = {New York},
	abstract = {Religion on the Internet is the first systematic inquiry into the nature, scope and content of religion in cyberspace. Contributors to this volume include leading social scientists engaged in systematic studies of how organizations and individuals are presenting religion on the Internet. Their combined efforts provide a conceptual mapping of religion in cyberspace at this moment. The individual papers and collective insights found in this volume add up to a valuable agenda of research that will enrich understanding of this new phenomenon. Among the contributors are the founders of three of the most important scholarly religion web sites on the Internet: American Religion Data Archive, Religious Tolerance, and Religious Movements Homepage.
Religion and the Internet is essential reading for all who seek to understand how religion is being presented on the Internet and how this topic is likely to unfold in the years ahead.},
	author = {Howard, Robert G}
}
@article {309,
	title = {Online Christian Churches: Three Case Studies},
	journal = {Australian Religious Studies Review},
	volume = {23},
	number = {21},
	year = {2010},
	pages = {325-345},
	publisher = {Equinox},
	chapter = {325},
	abstract = {Online churches are Internet-based Christian communities, pursuing worship, proselytism and other ecclesial activities through digital media. This article is based on three case studies of online churches: i-church, the Anglican Cathedral of Second Life, and LifeChurch.tv Church Online. Seven key themes emerge from these case studies and are used here as a framework for comparative analysis: mass appeal, spiritual experience, community, reliance on the familiar, local church attendance, internal control and external oversight.},
	author = {Hutchings, T.}
}
@inbook {389,
	title = {Online Buddhist Community: An Alternative Religious Organization in the Information Age},
	booktitle = {Religion and Cyberspace},
	year = {2005},
	publisher = {Routledge},
	organization = {Routledge},
	address = {New York},
	abstract = {In the twenty-first century, religious life is increasingly moving from churches, mosques and temples onto the Internet. Today, anyone can go online and seek a new form of religious expression without ever encountering a physical place of worship, or an ordained teacher or priest. The digital age offers virtual worship, cyber-prayers and talk-boards for all of the major world faiths, as well as for pagan organisations and new religious movements. It also abounds with misinformation, religious bigotry and information terrorism. Scholars of religion need to understand the emerging forum that the web offers to religion, and the kinds of religious and social interaction that it enables. 
Religion and Cyberspace explores how religious individuals and groups are responding to the opportunities and challenges that cyberspace brings. It asks how religious experience is generated and enacted online, and how faith is shaped by factors such as limitless choice, lack of religious authority, and the conflict between recognised and non-recognised forms of worship. Combining case studies with the latest theory, its twelve chapters examine topics including the history of online worship, virtuality versus reality in cyberspace, religious conflict in digital contexts, and the construction of religious identity online. Focusing on key themes in this groundbreaking area, it is an ideal introduction to the fascinating questions that religion on the Internet presents.},
	url = {http://books.google.com/books?id=KxSmkuySB28C\&pg=PA138\&lpg=PA138\&dq=Online+Buddhist+Community:+An+Alternative+Religious+Organization+in+the+Information+Age\&source=bl\&ots=0g7AUpVEqL\&sig=Wl_3tfza3CsEEtSt1DtDoGHVv2k\&hl=en\&sa=X\&ei=61IsT_HpHKrm2QXU56WJDw\&ved=0},
	author = {Kim, M-C.}
}
@book {2165,
	title = {Online Catholic Communities: Community, Authority, and Religious Individualization},
	series = {Routledge Studies in Religion and Digital Culture},
	year = {2018},
	pages = {142},
	publisher = {Routledge},
	organization = {Routledge},
	edition = {1st},
	address = {New York, London},
	abstract = {The Catholic Church has been moving into a new phase, one where its congregation can choose to meet and practice elements of their own version of their faith on online forums. This new form of congregating allows for an individualised faith to manifest itself outside of the usual church authority structures. Online Catholic Communities provides insight into how religious and non-religious internet forum users interact and form groups during interactions; it also discusses the transformation of religious authority and its emanations in these digital contexts.

Using the top three online forums used by Polish Catholics as a case study, this project explores the formation of these online communities. It then looks at the alternative authority structures that emerge online and how these lead to an individualised form of religious engagement that can develop independently of mainstream doctrine. Through highlighting how religious discourse in Poland is appropriated and creatively modified by users in fulfilling their own spiritual needs, this work reveals the constant interplay between online and offline religious contexts.

This monograph includes cutting edge research on online expressions of religious community, authority and individualisation and as such will be of keen interest to scholars of religious studies and the sociology of religion, as well as communication studies.},
	keywords = {Catholic Church, digital environments, individualization, religious authority},
	issn = {9781138059757},
	url = {https://www.routledge.com/Online-Catholic-Communities-Community-authority-and-religious-individualization/Kolodziejska/p/book/9781138059757},
	author = {Marta Kolodziejska}
}
@article {334,
	title = {Online Rituals in Virtual Worlds: Christian Online Services between Dynamix and Stability},
	journal = {Online-Heidelberg Journal of Religions on the Internet},
	volume = {3},
	year = {2008},
	keywords = {Christianity, Online, Ritual, Virtual},
	url = {http://archiv.ub.uni-heidelberg.de/volltextserver/volltexte/2008/8293/pdf/nadja.pdf},
	author = {Miczek, N}
}
@inbook {188,
	title = {Online Buddhist Community: An Alternative Organization In The Information Age},
	booktitle = {Religion and Cyberspace},
	year = {2005},
	pages = {225-246},
	publisher = {Routledge},
	organization = {Routledge},
	address = {London},
	abstract = {In the twenty-first century, religious life is increasingly moving from churches, mosques and temples onto the Internet. Today, anyone can go online and seek a new form of religious expression without ever encountering a physical place of worship, or an ordained teacher or priest. The digital age offers virtual worship, cyber-prayers and talk-boards for all of the major world faiths, as well as for pagan organisations and new religious movements. It also abounds with misinformation, religious bigotry and information terrorism. Scholars of religion need to understand the emerging forum that the web offers to religion, and the kinds of religious and social interaction that it enables. 
Religion and Cyberspace explores how religious individuals and groups are responding to the opportunities and challenges that cyberspace brings. It asks how religious experience is generated and enacted online, and how faith is shaped by factors such as limitless choice, lack of religious authority, and the conflict between recognised and non-recognised forms of worship. Combining case studies with the latest theory, its twelve chapters examine topics including the history of online worship, virtuality versus reality in cyberspace, religious conflict in digital contexts, and the construction of religious identity online. Focusing on key themes in this groundbreaking area, it is an ideal introduction to the fascinating questions that religion on the Internet presents.},
	url = {http://books.google.com/books?id=KxSmkuySB28C\&pg=PA138\&lpg=PA138\&dq=Online+Buddhist+Community:+An+Alternative+Organization+In+The+Information+Age\&source=bl\&ots=0g7sXyXwsJ\&sig=cji4vNbLTHlWtINWPaltXa034lQ\&hl=en\&ei=HTm4TpqmGqTLsQLP2eC6Aw\&sa=X\&oi=book_result\&},
	author = {Kim. Mun-Cho}
}
@article {2144,
	title = {Online Ultra-Orthodox Religious Communities as a Third Space: A Netnographic Study},
	journal = {International Journal of Communication },
	volume = {11},
	year = {2017},
	abstract = {This research applies a netnographic approach to explore the extent to which online communities function as a third space that supports a networked religion. Five months of observation at a leading online ultra-Orthodox Jewish forum revealed four chief characteristics: religious{\textendash}secular discussion{\textemdash}the forum served as a platform for religious discourse as well as a sphere for discussing a wide range of subjects unrelated to religion; identity game{\textemdash}members constantly played two types of identity games: personal and group; intense activity{\textemdash}the forum was characterized by rather intense activity patterns; and a unique religious expressiveness{\textemdash}this was reflected in textual and visual representations and exhibited in online debates. Findings indicate that the forum offers its members a third space of digital religion that is hybrid in any possible sense and reinforces a lively networked religion. While it aims at enabling serious discussion of religious matters, it also serves members as a social sphere in which they can communicate about extrareligious issues; express their personalities, skills and opinions; and even play with their anonymous peers.},
	keywords = {Judaism, netnography, networked religion, online communities, Spirituality, third space, ultra-Orthodox},
	url = {http://ijoc.org/index.php/ijoc/article/view/6515},
	author = {Okun, S and Nimrod, G}
}
@inbook {270,
	title = {Our Lady of Persistent Liminality: Virtual Church, Cyberspace, and Second Life},
	booktitle = {God in the Details Routledge Press},
	year = {2010},
	pages = {271-290.},
	publisher = {Routledge},
	organization = {Routledge},
	url = {http://books.google.com/books?id=Fw8B6U2QLo4C\&printsec=frontcover$\#$v=onepage\&q\&f=false},
	author = {Wagner, Rachel}
}
