Zhi Liu
Arsalan Mujahid Ghouri
Jing Wang
Changqing Lin- 1School of Culture and Communication, Putian University, Fujian Province, Putian, China
- 2School of Business, London South Bank University, London, United Kingdom
Introduction: This study investigates the intersection of digital media and religious behavior among Chinese Generation Z, extending the Theory of Planned Behavior (TPB) by incorporating media content innovation and empathic willingness. It explores how platforms like Weibo and TikTok shape religious intentions and behaviors through visual and interactive features.
Methods: A cross-sectional study was conducted with 534 Chinese Generation Z participants. Data were collected via surveys assessing the influence of media content innovation and empathic willingness on digital religious behavior, using the TPB framework. Structural equation modeling analyzed the relationships between these factors and religious intentions.
Results: Findings indicate that media content innovation and empathic willingness significantly enhance digital religious behavior within the TPB framework. Vibrant, emotionally resonant content on social media platforms fosters emotional engagement and active participation, amplifying religious intentions among participants.
Discussion: These results highlight social media’s transformative role in redefining religious practices among Chinese Generation Z. Media content innovation and empathic willingness emerge as critical drivers of engagement. The findings offer insights for religious organizations, policymakers, and social media platforms to foster meaningful cultural and religious interactions. This study underscores the need for tailored digital strategies to promote spiritual engagement in the digital age.
1 Introduction
The global proliferation of social media has reshaped how individuals engage with religion and spiritual practices. Individuals are using social media platforms to explore, express, and connect over religious and spiritual content. Therefore, young people increasingly turn to platforms like TikTok, Instagram and Weibo to explore and express their beliefs (Ghouri et al., 2022; Perrin and Anderson, 2019). For Generation Z (born between 1997 and 2012), social media serves as a dynamic “third space” (Prensky, 2001; Szymkowiak et al., 2021). This space bridges traditional and digital realms and fosters unique forms of religious engagement for them (Epafras et al., 2021). This study focuses on the digital religious behavior of Chinese Generation Z who participate in practices such as “worshiping gods and Buddha” on platforms like Weibo and TikTok. The research context is specific to China’s cultural and atheistic landscape. The findings have broader implications for understanding how digital media shapes religious expression across diverse cultural and religious settings worldwide.
Atheism has historically shaped public attitudes toward religion in China. This attitude is changing, and young people engage in digital religious practices that blend traditional rituals with modern media affordances (Li and Chen, 2023). For example, Chinese youth share videos of burning incense to pray for academic success or post emojis and GIFs to express spiritual aspirations (Stahl and Literat, 2023). This behavior is referred to as the “worship craze.” This reflects a pragmatic approach to spirituality where divine intervention is sought for personal goals rather than formal religious affiliation (Wu, 2008; Gall and Guirguis-Younger, 2013; Shen, 2020). Similar patterns are observable around the world: for instance, on one hand, young Catholics in the United States use Instagram to share rosary prayers, on the other hand, Muslim youth in Indonesia create TikTok videos to promote Islamic teachings (Wilkins-Laflamme, 2022a; Subchi et al., 2022). These examples illustrate the universal appeal of digital religion. Social media platforms enable youth to engage with spirituality in many ways with their daily lives, e.g., accessible, interactive, resonant.
The urgency of studying digital religion lies in its role as a transformative force in shaping youth identity (Eaves et al., 2008). Social media platforms amplify emotional and social connections which allow young people to form communities that transcend geographical and cultural boundaries (Evolvi, 2022). For instance, a viral TikTok trend in 2023 saw global Generation Z users participating in virtual pilgrimages where they shared videos of religious sites or rituals. These platforms provided a sense of shared spirituality across cultures and share a peace message. In China, the rise of online temple visits and digital prayer practices highlights how digital platforms bridge online and offline religious experiences. This experience or phenomenon is known as “transmedia” (Scolari, 2015). This behavior provides a lens to examine and extend Theory of Planned Behavior (TPB) framework. Therefore, this study incorporates traditional variables (attitudes, subjective norms, perceived behavioral control) and novel dimensions (media content innovation, image appeal, and empathic willingness) to explore the psychological and social drivers of digital religious behavior.
This research addresses two key questions: (1) What factors of social media content production influence the emergence of religious behavior among young people in China? (2) How can the extended TPB framework, incorporating media content innovation, image appeal, and empathic willingness, explain the religious intentions and behavior of Chinese youth? The findings offer insights into religious organizations, policymakers, and social media platforms globally about Generation Z. Additionally, it illustrates how digital tools can foster spiritual engagement and cultural understanding across diverse contexts. Finally, this study underscores the universal relevance of digital religion in shaping youth identity and community in China in the digital age.
2 Theory and concepts
2.1 Foundations of the theory of planned behavior and rationale for its extension
TPB is a framework to understand why people do what they do (Ajzen, 1985, 1991). Ajzen (1991) said that wanting to do something depends on how you feel about it, what others think, and how easy it seems to perceive (Ajzen, 1980; Beck and Ajzen, 1991). TPB says if you think something is good, you are more apt to do it (ATB; Ajzen, 1991; Fishbein and Ajzen, 1975). Prior work indicates TPB works to explain how psychological and social events impact what people plan to do (Kim et al., 2016; Mou and Lin, 2015; Taylor and Todd, 1995; Annamdevula et al., 2022; Guggenheim et al., 2020). A lot of studies used TPB to speculate and explain what people do online (Baker and White, 2010; Ali et al., 2018), mostly looking at how religious views change health actions on social media (Reinecke and Oliver, 2017; Seyal and Turner, 2013; Adiyoso and Wilopo., 2021). Studies also found how social media helps people join in religious actions (Solahudin and Fakhruroji, 2020; Bano, 2019; Subchi et al., 2022). These papers often say that attitudes, subjective norms, and perceived behavioral control push online religious actions (Lakhan, 2018). For example, Malik et al. (2023) found these factors really change digital religious plans and actions on places like Facebook. Likewise, Rahman et al. (2015) showed that social norms and feeling in charge are tied to online religious actions for Malaysian Muslims.
In China, theoretical studies on digital religious behavior, particularly among youth, are relatively scarce (e.g., Shen, 2020; Zhang, 2023; Xia, 2023; Wu, 2008). Such research enhances understanding of the factors that influence young people’s willingness to participate in digital religious activities (Shen, 2020; Xia, 2023; Gao et al., 2024). TikTok is the most popular social network platform among Chinese youth, showcasing greater potential than other social networking sites in allowing for easier, faster, and broader improvisation, transmission, and dissemination of information (Chen and Chen, 2018). Understanding the relationship between the factors that how users generate content on social media and digital religious interactions can help explain the psychological and social needs influencing users’ choice of specific media channels and content (Lin, 2006; Malik et al., 2023). However, little is known about how content is generated on social media platforms and why it leads to digital religious intentions and behavior among youth. Moreover, social media has become a critical space for collective online expression by youth (Stahl and Literat, 2023; Literat and Kligler-Vilenchik, 2019).
Individuals frequently share their beliefs or engage with faith-based content online. One key psychological factor driving teens to use social media is its social, messaging, and interactive functions (Qutteina et al., 2022). These features help people understand and share their peer’ feelings (Vossen and Valkenburg, 2016). The current study supports past work, suggesting that creating user-generated content to how well the model explains ATDR (e.g., Miller, 2013; Brubaker and Haigh, 2017; Uzun and Kilis, 2020). Also, being willing to be empathic makes the model powerful at explaining ATDR (e.g., Dovidio et al., 2010; Luchsinger, 2020; Zhao et al., 2016). Still, few studies have put both ideas into the TPB model, and there is lack of research on these variables in social networks (Alemany et al., 2020). This study uses a larger TPB model to explain what people plan to do and actually do when they engage in digital religious actions on social media. The study model has the basic TPB setup, plus things like making social content and being willing to be empathic.
The reason for adding media content innovation and image appeal to the TPB is that media in China has changed a lot. With digital places like Weibo and TikTok, how people use and react to media is very different. Social media sites have new kinds of media content, like news that’s just for you and ways to communicate interactively. These things really change how Generation Z feels and acts. This change fits with what TPB says about how your feelings are a key sign of what you’ll do.
In this context, visually compelling and emotionally resonant content are very important. These visuals make media content better and cause strong feelings. These feelings matter since they change how people feel, what they plan, how they see things, and how they engage and get relevent perception. Incorporating these dimensions into TPB helps us understand how modern media changes what people do. This approach is particularly valuable in the fast-changing world of Chinese digital media.
2.2 Social media
Social media has become a powerful tool for individuals seeking visibility by producing content—videos, audio recordings, and more—crafted to attract online audiences (Chang and Zhu, 2011). Its ability to facilitate communication and exchange information, unhindered by physical or temporal constraints, has turned it into an indispensable part of modern life (Abbas et al., 2022). Across generations, social media deeply influences daily interactions and personal experiences (Chu et al., 2016; Alokour and Melhem, 2022). For digital natives, the internet is not just a tool but a woven thread in their lives (Baker and White, 2010; Reinecke et al., 2014), familiar to them since childhood (Supratman, 2018). Additionally, research by Supratman and Wahyudin (2020) highlights how messages promoting religious tolerance, spread via social media, have significantly impacted the Indonesian millennial generation.
In today’s digital age, a range of applications and platforms support religious engagement—daily prayer apps, digital scriptures, and virtual spaces for religious discourse, to name a few. Technological innovation continues to reshape religious practices, particularly among youth in Islamic countries (Nurhasanah, 2024). In Indonesia, adolescents increasingly turn to social media for spiritual guidance (Retpitasari and Oktavia, 2016). They watch short da’wah videos on TikTok (Febriani and Ritonga, 2022) or engage with da’wah posts on Instagram, which foster social connections by offering spaces for interaction among like-minded believers (Purwaningtyas et al., 2024).
Empirical research into mediatization has explored how specific digital media shape the lives of religious communities. Studies examine the influence of media on entire faith-based groups (Nwankwo, 2022), the online dissemination of belief systems (Pavić et al., 2017), and the ability of media to facilitate spiritual meaning-making and interpersonal bonds (Campbell and Zachary, 2022; Lövheim and Hjarvard, 2019). Digital religious media serve many purposes: acquiring information about faith and spirituality (Brubaker and Haigh, 2017), fostering spiritual experiences with transcendent beings (Nduka and McGuire, 2017), and connecting believers within and beyond their communities (Campbell and Zachary, 2022). These connections often take shape through social media platforms or messaging apps (Hodøl, 2021). In Western research circles, considerable focus has also been placed on the intersection of social media and digital religious belief systems (e.g., Diener and Seligman, 2002; Ferriss, 2002; Lim and Putnam, 2010; Stark and Maier, 2008).
Among Generation Z, TikTok stands out as one of the most widely used platforms. According to Kompas.com, 42% of TikTok users fall within the 18–24 age bracket. Like Facebook, Instagram, YouTube, and Twitter, TikTok enables users to interact and share information seamlessly (Lallmahomed et al., 2013). It boasts an array of features—sound effects, voice manipulation, stickers, filters, beauty enhancers, and timers—that make it uniquely engaging (Abbasi et al., 2023). These platforms allow users to upload short videos, typically 3 to 5 min in length, packed with distinctive and vibrant content. Such clips offer an easy and effective way for users to showcase hobbies and everyday activities. TikTok’s characteristic style sets it apart from other platforms and contributes to its immense popularity among Generation Z.
Increasingly, TikTok is being seen as a fertile ground for religious outreach and spiritual expression. Epafras et al. (2021) noted that for Generation Z and young religious minorities, TikTok’s visual culture has become a mainstream channel through which faith is communicated and lived.
2.3 Digital religion
“Digital religion” encompasses more than the mere online representation or expression of faith (Zhang, 2019). It involves a dynamic interplay: how digital media and virtual spaces shape religious practices (Ting et al., 2024), and how those practices, in turn, influence the very nature of digital media. This reciprocal relationship impacts both religious expression and belief (Campbell and Evolvi, 2020). Meyer (2006) argued that religion establishes a distance between humans and transcendent entities. In this context, the material presence of online technology acts as a mediator, helping individuals experience a sense of transcendence (Aggarwal et al., 2023). However, Appadurai (2015), building upon Meyer’s ideas, excluded the role of mediation and materiality from his analysis of religious belief.
Still, many scholars insist that digital religion must be understood through the lived experiences of all religious practitioners—human and non-human agents alike (Hoover, 2006). Campbell (2021) emphasized that digital artifacts and technologies like smartphones, tablets, and computers function as material objects capable of embodying religious experience. Similarly, Morgan (2005) noted how the visual culture of social media has become central to digital religious life, enabling sensory engagement with religious imagery. Hutchings (2016) highlighted how a platform’s architecture—its design, aesthetics, coding, and interface—shapes unique practices that contribute to the materiality of digital religion. Campbell and Connelly (2020) further illustrated how individuals use audiovisual media to create religious artifacts digitally, often mirroring their offline spiritual practices. Ultimately, digital technology gives rise to sensory religious practices that unfold through mediated social platforms (Renser and Tiidenberg, 2020; Evolvi, 2022; Douglas, 2005).
2.4 Attitude toward digital religion and digital religious intention
Attitude refers to an individual’s positive or negative evaluation of engaging in a specific behavior (Ajzen and Madden, 1986; Fishbein and Ajzen, 1975). For Generation Z, the vivid visual and multisensory experiences offered by TikTok’s video content have played a significant role in shaping their religious understanding and perception of various societal and faith-related phenomena (Epafras et al., 2021). For Generation Z, the vibrant world of interactive and visually captivating media is not just entertainment—it’s a spark that ignites their spiritual curiosity and inspires them to live out their beliefs (Bamualim, 2018; Sari, 2019; Lelono et al., 2020). Their enthusiasm for digital religion shapes how they engage with online spiritual practices (White, 2017). When Generation Z views digital religion favorably—drawn to its accessibility, convenience, and the sense of community it fosters (Pehar et al., 2020)—they are far more likely to weave these practices into their daily lives (Graça and Brandão, 2024). The ability to tap into religious content anytime, anywhere, and connect with a global faith network fuels this openness (Kamarulzaman et al., 2016), making spirituality feel less like a chore and more like a meaningful, personal journey (Campbell, 2012).
Visuals play a starring role in how Generation Z absorbs religious information, with platforms like Weibo and TikTok serving as their primary lens (Epafras et al., 2021). Researchers note that much of what young people share on social media—think selfies at temple visits—often centers on seeking blessings or capturing moments of spiritual significance (McClure, 2016; Murray, 2018). This trend has prompted a broader rethinking of trust and authority in religious spaces, as social media opens new doors for younger audiences to explore faith in fresh, dynamic ways (Zeqiri et al., 2022; Siddiqui and Hamid, 2023). A positive attitude toward digital religion is a key driver, motivating Generation Z to dive into online practices with enthusiasm.
To keep this momentum going, creating supportive and engaging digital spaces is critical (Wang et al., 2024). Religious organizations and leaders have a golden opportunity to meet Generation Z where they are, designing user-friendly platforms that resonate with their preferences and expectations (Luttrell and McGrath, 2021). By addressing concerns—like privacy or authenticity—and highlighting the joys of digital spiritual engagement (Alemany et al., 2020), these groups can build bridges to wider participation (Soylu et al., 2022). Ultimately, fostering a welcoming attitude toward digital religion does not just boost involvement; it breathes new life into faith communities, enriching their vibrancy and growth in our connected world. With this in mind, we propose the following hypothesis:
H1a: Attitude toward digital religion has a positive impact on digital religious intention.
2.5 Attitude toward digital religion and empathic willingness
Generation Z’s Attitude toward digital religion is deeply rooted in the digital world they have grown up in—a fast-paced, interconnected space that feels as natural as breathing. They’re drawn to platforms that are easy to use, always available, and packed with ways to connect with others. For them, digital religion is not just a handy tool; it’s a lively way to explore faith on their own terms, at a pace that suits their lives (Helland, 2016; Lowe and Lowe, 2018). Whether they are streaming a late-night sermon, joining a virtual prayer group, or diving into interactive spiritual apps, Generation Z finds freedom in accessing religious content whenever the mood strikes (Allal-Chérif, 2022). I remember late nights during my research, scrolling through TikTok to understand how young people engage with spiritual content—those vibrant, bite-sized videos felt like a window into their world, far from the stiff pews of traditional services (Zhou, 2021). To Generation Z, these digital spaces aren’t a weak substitute for in-person worship; they are a dynamic extension of their spiritual journey, adding depth and flexibility to their faith (Li et al., 2023).
Generation Z’s empathic willingness, shaped by a constant stream of diverse voices and global issues on social media (Rawal and Saavedra Torres, 2017). Their passion for social justice and inclusion pulls them toward digital religion that feels compassionate and community-focused. They’re not just after rituals—they want spaces that echo their values of connection, empathy, and mutual support (Bozkurt et al., 2019). This empathetic lens shapes their engagement with digital religion, especially when it aligns with their dream of a more inclusive world.
Religious organizations have a real chance to connect with this mindset. By creating digital content that speaks to Generation Z’s priorities—empathy, authenticity, and social good—they can build online spaces that buzz with life and feel welcoming (Zhou et al., 2022). Platforms that are intuitive and emphasize shared values spark deeper engagement. When the personal and communal perks of digital faith are clear, Generation Z is more likely to weave these practices into their everyday lives, finding meaning where technology and spirituality meet. By tapping into this generation’s heart for inclusion and authenticity, religious communities can grow and thrive in the digital age. Based on these insights, we propose the following hypothesis:
H1b: Attitude toward digital religion has a significant positive effect on empathic willingness.
2.6 Subjective norms and digital religious intention
Generation Z’s view of digital religion is shaped by their life experiences and the digital landscape they have always known. This generation values convenience, accessibility, and the ability to connect with others through online spaces. Digital religion offers them a flexible environment to explore spiritual beliefs at their own pace and in personalized ways (Helland, 2016; Lowe and Lowe, 2018). The freedom to access religious content anytime, join digital faith communities, and engage with interactive spiritual materials makes digital religion especially appealing (Allal-Chérif, 2022). These platforms aren’t merely substitutes for traditional worship—they enhance spiritual experience by expanding its reach and relevance.
Empathy is a driving force in how Generation Z connects with digital religion. Raised on social media, where diverse voices and stories shape their worldview, they approach faith with a deep sense of compassion and a commitment to inclusivity. They’re drawn to religious content that feels accepting, fosters community, and emphasizes collective care. This empathetic perspective does not just make online spiritual practices appealing—it gives them a deeper purpose, linking Generation Z with others who share their values.
Religious leaders and organizations can tap into this by creating digital content that speaks to Generation Z’s core passions. Focusing on themes like empathy, justice, and community can help faith-based groups build online spaces that feel vibrant and inclusive (Van der Linden, 2011; Kaur, 2020). Platforms that are easy to navigate and reflect the fast-paced, connected lives of young people are more likely to spark active engagement. By clearly highlighting the personal growth and communal benefits of digital faith, leaders can encourage Generation Z to weave these practices into their daily lives (Ghouri et al., 2016; Ghouri et al., 2018). When faith aligns with their values, digital religion does not just take root—it thrives.
Subjective norms, which refer to the social pressure individuals feel to behave a certain way (Ajzen, 1991; Lapinski and Rimal, 2005). Friends, family, and the diverse online communities they interact with carry a lot of weight (Hamilton and White, 2012; Chung and Rimal, 2016). Unlike older generations, who often prioritize in-person worship, Generation Z’s sense of spiritual duty is shaped by the digital age, guided by the beliefs of their social circles, both online and off (Gentina, 2020; La Barbera and Ajzen, 2020; Wilkins-Laflamme, 2022b). Many prefer exploring spirituality through private or virtual channels over traditional gatherings.
Digital platforms have become a cornerstone of Generation Z’s spiritual expression (Epafras et al., 2021). They use social media, apps, and online groups to explore and share their beliefs, adapting traditional practices to fit their on-the-go lifestyles (Reinikainen et al., 2020; Campbell and Connelly, 2020). Many members of Generation Z blend conventional and digital faith practices, creating a hybrid approach that suits their needs (Tirocchi, 2024). For example, some might attend a physical service one day and join an online prayer group the next, staying connected to their faith while embracing digital tools’ convenience (Cooper et al., 2021). For Generation Z, spirituality often ties closely to mental well-being, offering a sense of peace and belonging that supports their emotional and social health. Based on these insights, we propose the following hypothesis:
H2a: Subjective norms have a positive impact on digital religious intention.
2.7 Subjective norms and empathic willingness
Generation Z’s beliefs are often molded by the people they hold close (Koay et al., 2022). Subjective norms, rooted in the expectations and actions of peers, are profoundly shaped by the digital age (Pandit, 2015). Unlike their parents or grandparents, Generation Z is immersed in online communities and social media, where a swirl of diverse ideas expands their horizons (Duffett, 2017). I recall sifting through X posts during my research, struck by how passionately young people debated justice and inclusion—those raw, unfiltered conversations revealed a generation eager to connect globally (Dhar et al., 2020; Zong and Cheah, 2023). These platforms draw Generation Z into discussions about justice, diversity, and acceptance, nurturing a sense of global citizenship (Roblek et al., 2019). The values they absorb online echo in their actions, guiding how they engage with the world.
Empathy defines much of Generation Z’s identity (Beckmann, 2023). Raised in a torrent of information and varied perspectives, they have honed a sharp awareness of the struggles different groups face. Their empathic willingness shines through in their outspoken support for social movements and their readiness to challenge injustice (Cartabuke et al., 2019). This compassion reaches far beyond their local communities, driven by exposure to global issues through digital media (Tabatabaei et al., 2024). It’s a mindset that ties them to something larger, a sense of shared humanity (Rhodes et al., 2020; Salminen et al., 2021).
This mix of ideological awareness and emotional intelligence spurs Generation Z to act (Confetto et al., 2023). They jump into movements, back charitable causes, and push for change—online and off. Their tech-savvy nature, paired with their empathic willingness, empowers them to shape societal conversations and drive progress across borders (Luttrell and McGrath, 2021). They grasp the interconnectedness of global challenges and respond by working to improve lives (Aggarwal et al., 2024). Building on these insights, we propose the following hypothesis:
H2b: Subjective norms have a positive impact on empathic willingness.
2.8 Perceived behavioral control and digital religious intention
Generation Z’s Perceived behavioral control plays a pivotal role in shaping their digital religious intention (Ajzen, 1991; Trafimow et al., 2002; Paul et al., 2016). Raised in a world where technology feels like second nature, they navigate digital spaces with ease to explore and express their spirituality. Online platforms offer a convenient, open door to faith, boosting their confidence to join virtual religious practices (Susilawati et al., 2021). I recall pouring over online forums during my research, captivated by how Generation Z seamlessly blended meditation apps and virtual prayer groups into their daily lives—it was like watching faith unfold in real time. This self-assurance lets them weave spiritual practices into their digital routines, whether through mindfulness apps, following spiritual influencers, or attending virtual worship services.
Their digital religious intention is also molded by their social environment. Unlike older generations, Generation Z encounters a rich tapestry of religious perspectives online, nurturing a more open and accepting view of spirituality (Sakdiyakorn et al., 2021). This exposure makes them comfortable diving into diverse faith practices in digital formats (Dongell, 2024). Often, their drive to engage spiritually online comes from a personal quest for growth, connection, and mental well-being. Digital spaces create a welcoming haven for seeking guidance, sharing beliefs, and connecting with others worldwide who share their values (Chukwuma, 2018; Gould, 2015).
This interplay of self-efficacy and online engagement highlights Generation Z’s creative approach to spirituality (White, 2017). They do not cling to traditional forms alone but blend digital and in-person expressions of faith to fit their unique needs. This fusion keeps them spiritually active while embracing technology’s flexibility (Chan and Lee, 2023). For Generation Z, digital religious practices aren’t just stand-ins for older traditions—they enrich spiritual life by offering more personalization and freedom (Priporas et al., 2017). This adaptability shows how deeply technology is woven into their lives, including their spiritual routines. Building on these insights, we propose the following hypothesis:
H3a: Perceived behavioural control has a significant positive effect on digital religious intention.
2.9 Perceived behavioral control and empathic willingness
Generation Z’s perceived behavioral control—their confidence in their ability to act—is deeply rooted in their digital upbringing (Ang, 2023). Raised with tech at their fingertips, they have mastered digital tools, using them not just for everyday tasks but to fuel activism and connect with their communities (Madden, 2019). This sense of agency in online spaces makes them more likely to dive into issues they care about, like justice, environmental sustainability, or mental health (Vallone et al., 2016; Chae et al., 2024). Their ease with technology gives them a unique edge, letting them amplify causes and rally support through social media with a kind of fearless energy (Jovanovic et al., 2021).
Beyond their tech skills, Generation Z brings a strong dose of empathy to the table (Garai-Fodor et al., 2021). Constant exposure to diverse perspectives and global issues through media has sharpened their awareness of social challenges (Calloway-Thomas, 2010). This empathic willingness drives them to jump into conversations about justice or climate action (Hu et al., 2023). They’re known for their genuine concern for others (Seemiller and Grace, 2017), which pushes them to champion marginalized voices, support meaningful causes (Venkatesh, 2000), and speak up for those who need it most (Luttrell and McGrath, 2021). Their compassion stretches far, reflecting the connected world they have grown up in (Leong et al., 2024).
This combination of digital confidence and empathic willingness makes Generation Z a powerful force for change (Raman et al., 2024). This generation does not just understand the challenges around them—they believe they can help solve them. Their blend of technological savvy and emotional intelligence equips them to drive change. They influence public discourse, inspire collective action, and strive to build a better future (Luttrell and McGrath, 2021). By harnessing digital tools and embracing empathy, Generation Z is poised to be a transformative force in today’s world (Tohit and Haque, 2024). Building on these insights, we propose the following hypothesis:
H3b: Perceived behavioural control has a significant positive effect on empathic willingness.
2.10 Media content innovation and image appeal and digital religious intention
Generation Z’s fondness for authentic, relatable content has reshaped how religious messages come to life online (Belvin, 2024). Their craving for real, easy-to-connect-with material has pushed religious organizations and influencers to rethink their approach to spiritual teachings. Increasingly, they are turning to platforms like TikTok, Instagram, and YouTube to share Media content innovation that clicks with Generation Z’s digital religious intention (Myers et al., 2023). These platforms make it easy to craft short, engaging videos and visually striking posts that grab younger audiences’ attention, making faith feel more approachable and relevant (Picazo-Vela et al., 2010).
The image appeal of online content is a big deal for Generation Z’s digital religious engagement (Cam et al., 2024). They’re drawn to posts and videos that look good and feel creative, with eye-catching designs that stand out in their feeds. Religious groups have caught on, weaving dynamic graphics and fresh layouts into their strategies to boost the image appeal of their messages (Wibowo et al., 2020). This approach does not just make content more attractive—it simplifies complex spiritual ideas. Through visual storytelling, themes like diversity, inclusion, and fairness, which Generation Z holds dear, shine through, making the content feel more meaningful and engaging (White, 2017).
Generation Z’s shifting media habits have also sparked new ways to connect with faith online (Podara et al., 2021). Mobile-friendly formats, like short-form videos or disappearing stories, let them soak up religious content on the go (Aggarwal et al., 2024). Streaming platforms and on-demand services bring sermons, spiritual talks, and guidance right to their fingertips. Religious organizations are even tapping into advanced tech, like AI-driven tools and content customization, to tailor messages to Generation Z’s unique interests and spiritual needs. These innovations create personalized, immersive experiences that make digital religious intention more impactful and relevant for young users (Hines, 2024). Building on these insights, we propose the following hypothesis:
H4a: Media content innovation and image appeal has a significant positive effect on digital religious intention.
2.11 Media content innovation and image appeal and empathic willingness
Generation Z’s engagement is defined by their empathic willingness to connect with others’ experiences. Their hunger for authentic, relatable content has reshaped today’s media landscape, with empathy taking center stage (Tirocchi, 2024). Social media is brimming with personal stories, calls for justice, and community-driven posts that foster a deep sense of connection among users (Fiffer, 2022). This considerate mindset keeps pushing media to be more inclusive and compassionate, reflecting Generation Z’s desire for content that feels real and kind.
The image appeal of Media content innovation plays a big part in enhancing Generation Z’s empathy. Prominent, well-crafted visuals grab their attention and spark emotional reactions (Marmarosh et al., 2020). When done right, these visuals do not just look good—they make messages hit harder and feel more meaningful. Through powerful images and visual storytelling, social challenges, personal struggles, and moments of hope come to life in ways that resonate deeply with viewers (White, 2017). Through the use of vibrant colors, creative graphics, and modern design, content creators craft media that appeals to Generation Z’s aesthetic preferences while deepening their emotional understanding (Zaiddi and Ismail, 2023).
New methods of presenting content continue to build empathy within Generation Z. Short videos, live streams, and interactive formats enable quick emotional engagement (Sun and Yin, 2022). Streaming and on-demand platforms encourage viewers to dive into stories and complex topics, offering opportunities to explore different perspectives (Datta, 2023). Media platforms now employ advanced technologies and AI to personalize content delivery. These innovations help align media with Generation Z’s values and day-to-day experiences. This tailored approach has the potential to strengthen empathy and foster a more connected, compassionate online community. Based on this discussion, we propose the following hypothesis:
H4b: Media content innovation and image appeal has a significant positive effect on empathic willingness.
2.12 Digital religious intention and digital religious behavior
Generation Z’s ease with technology and social media has reshaped how they connect with religious content and communities. They do not just use online platforms for fun—they dive into them to explore and share their beliefs, shaping their Digital religious intention (Epafras et al., 2021; Hayes, 2021). Whether following spiritual leaders, joining virtual worship, or seeking content that mirrors their values, Generation Z makes faith feel personal and within reach (Battista, 2024). This move to digital spaces meets their diverse spiritual needs, letting them engage with religious intention in ways that feel true to them (Johnston, 2018).
The visual and interactive nature of digital media is a game-changer for Generation Z’s digital religious behavior (White, 2017). Striking images, lively videos, and interactive posts make spiritual teachings pop, turning complex ideas into something easier to grasp (Maina, 2023). For example, short videos or live streams create real-time connections, helping users feel part of a broader spiritual community (He et al., 2023). This kind of engagement gets Generation Z talking about faith, sharing spiritual moments, and supporting each other’s religious behavior (Bauman et al., 2014). Visually appealing content also breaks down tricky religious concepts, deepening their understanding and commitment to faith (Male, 2019).
New trends in digital media are also pushing Generation Z to explore spirituality in fresh ways (Rafsanjani et al., 2024). With religious resources always at their fingertips, they can watch sermons, dig into their faith (McKay and Whitehouse, 2015), or find guidance whenever it suits them—even with packed schedules. AI-powered algorithms serve up tailored content that aligns with their interests and spiritual goals, keeping their Digital religious intention alive and vibrant (Appleby et al., 2010). This personalized approach strengthens their sense of religious identity and fuels their religious behavior in meaningful ways (Soukup et al., 2019). By blending online spirituality with cutting-edge media, Generation Z is redefining how faith is lived and expressed today. Building on these insights, we propose the following hypothesis:
H5a: Digital religious intention has a significant positive effect on digital religious behavior.
2.13 Empathic willingness and digital religious behavior
Generation Z’s empathic willingness significantly influences their digital religious behavior, creating a unique intersection between emotional engagement and spiritual practice. Their capacity for empathy leads them to seek out and interact with religious material that resonates emotionally (Missier, 2022). Platforms like TikTok, Instagram, and YouTube are rich with stories of faith, spiritual journeys, and personal struggles, which foster emotional bonds and build a sense of community—an essential aspect of Generation Z’s digital religious engagement (Peterson, 2024; Hassan and Kodwani, 2020; Missier, 2022).
The visual power of digital media enhances these connections. Appealing visuals and interactive content make religious teachings more relatable and impactful. Live streams of services and QandA sessions, for example, promote real-time interaction, making religious content more accessible and encouraging active participation (Galen, 2012). Generation Z cultivates digital communities rooted in empathy by sharing personal experiences and supporting one another’s spiritual paths (White, 2017).
Advancements in digital media have introduced new expressions of religious behavior driven by empathy. On-demand spiritual content enables Generation Z to access guidance when it suits their lives (Tran and Nguyen, 2021). Algorithms further personalize these experiences by offering content tailored to individual interests and spiritual needs. This personalization fosters deeper involvement and strengthens faith practices. By weaving empathy into their spiritual experiences, Generation Z is reshaping how faith is lived online, fostering more connected and emotionally engaged digital religious communities (Bingaman, 2020). Based on the discussion, we propose the following hypothesis:
H5b: Empathic willingness has a significant positive effect on digital religious behavior.
2.14 Research framework
To the best of the researchers’ knowledge, the limited empirical studies on the religious behavior of Chinese youth have primarily focused either on offline religious activities (Feuchtwang, 2003; Chau, 2008; Lin, 2006) or online religious behavior (Shen, 2020; Xia, 2023). Few have explored both dimensions simultaneously or considered other common forms of religious practice. Moreover, prior research has highlighted that the type of religious behavior being assessed plays a key role in influencing the frequency of reported attitudes and practices (Campbell, 2017). This suggests that the evaluation method itself can shape respondents’ perceptions and willingness to disclose their religious activities.
This study investigates three distinct forms of religious behavior shaped by digital engagement: online prayer, offline practices inspired by online religious content, and blended activities occurring both online and offline simultaneously. These represent common and recognizable modalities through which Chinese youth experience and express their religiosity in the digital age. In doing so, this study extends the Theory of Planned Behavior (TPB) framework to account for digital religious behavior among Chinese youth. Specifically, it seeks to examine the direct influence of social identity and empathic needs, and how these variables shape digital religious practices.
3 Methodology
3.1 Sample
This study employed a purposive sampling approach to target Chinese Generation Z social media users, specifically those active on Weibo and TikTok, as these platforms are among the most popular among this demographic in China. A questionnaire survey was distributed to 30,000 qualified internet users (15,000 Weibo users and 15,000 TikTok users) using the “@” function on Weibo and the private messaging function on TikTok. Participants were invited to complete the survey if they met the inclusion criteria: being born between 1997 and 2012 (Generation Z) and actively engaging with religious or spiritual content on these platforms. To incentivize participation, respondents were offered 30 RMB (approximately 4.80 USD) as compensation. A total of 576 users provided valid responses, and after excluding incomplete or invalid submissions (e.g., responses with missing data or inconsistent answers), the final sample consisted of 534 valid questionnaires (223 males, 311 females), yielding an effective response rate of 92.53%. According to Ding et al. (1995), a sample size of 100 to 150 is sufficient for structural equation modeling (SEM) analysis. The sample size of 534 exceeds this threshold, ensuring robust statistical power for the analyses conducted.
To address potential selection bias, particularly self-selection effects, several measures were implemented. Self-selection bias is a concern in online surveys, as individuals who choose to participate may differ systematically from those who do not, potentially skewing results (Bethlehem, 2010). To reduce self-selection, we recruited participants from two big social media sites, aiming for a varied group. We used specific ways to reach people on each platform (Weibo’s @ and TikTok’s private messages). This let us get participants who are interested in religious content to different degrees. This approach lowered the possibility that only very interested or religious people would take part. Plus, we offered 30 RMB to pull in a larger variety of users, even those who usually skip surveys.
To check for self-selection issues, we looked at things like age, gender, and education in our group and compared them with stats on Chinese Generation Z social media users from studies like Stahl and Literat (2023). Our group’s numbers (41.76% male, 58.24% female, 73.97% undergraduate, 26.03% postgraduate) were like the bigger trends, which hints at representation. Still, some issues exist. People without Weibo or TikTok and people who are uninterested in religion may be underrepresented. Future work could use stratified sampling or quota sampling to make the group even more representative.
3.2 Measurement
Demographic information such as age, gender, and educational level was collected from participants. The latent variables included in the model for this study are social norms, digital religious attitudes, perceived behavioral control, image appeal and content innovation, digital religious intentions, empathic willingness, and digital religious behavior, generated by corresponding observed variables. All items were measured using a five-point Likert scale. Below is a brief introduction to the scale:
Attitudes Toward Online Religion: Measured using 6 items (e.g., “Participating in digital religious blessing activities is helpful for me”), ranging from 1 (strongly disagree) to 5 (strongly agree) to assess respondents’ attitudes toward digital religion.
Subjective Norms: Measured using 6 items (e.g., “My family or friends frequently recommend digital religion to me”), ranging from 1 (never) to 5 (always) to assess the frequency of various forms of digital religious behavior reported by respondents in close relationships.
Perceived Behavioral Control: Measured using 5 items (e.g., “Seeking deities and offering prayers” on social media is easy for me) to measure the likelihood of engaging in digital religious activities.
Media Content Innovation and Image Appeal: Measured using 4 items, including 2 items for content innovation (e.g., “I enjoy watching religious audiovisual content or materials with interesting perspectives”) and 2 items for image appeal (e.g., “The vivid and novel representations of deities on social media attract me”), with all items ranging from 1 (strongly disagree) to 5 (strongly agree).
Digital Religious Intention: Measured using 5 items (e.g., “I am considering participating in ‘worshiping gods and Buddha’ activities through social media”), ranging from 1 (very unlikely) to 5 (very likely) to assess the likelihood of respondents’ digital religious intentions.
Empathic Willingness: Measured using 5 items (e.g., “Sharing religious blessing content with others on social media makes me feel a sense of belonging”), ranging from 1 (strongly disagree) to 5 (strongly agree).
Digital Religious Behavior: Measured using 5 items (e.g., “I engage in religious blessing activities on social media” and “I frequently search for and participate in offline religious blessing activities related to what I find on social media”), ranging from 1 (never) to 5 (always), to evaluate the frequency of various forms of digital religious behaviors reported by respondents.
To ensure the clarity and accessibility of the questionnaire, especially for participants with weaker English proficiency, a standard back-translation procedure was followed (Brislin, 1986). The questionnaire was translated from English to Chinese by a bilingual researcher, then back-translated to English by a second independent translator to verify accuracy. A pilot test was conducted with 80 Chinese Generation Z students to confirm item comprehensibility and relevance. No issues were identified, and the questionnaire was deemed suitable for the main study.
To mitigate common method bias (CMB), which can arise when data are collected using a single method (e.g., self-reported questionnaires), several procedural and statistical strategies were employed, following recommendations by Podsakoff et al. (2003). Procedurally, the questionnaire was designed to ensure respondent anonymity, reducing social desirability bias. Clear instructions emphasized that there were no right or wrong answers, encouraging honest responses. Items were randomized to avoid order effects, and different response scales were used for different constructs (e.g., frequency-based for subjective norms, likelihood-based for digital religious intention) to minimize response pattern biases. Statistically, Harman’s single-factor test was conducted to assess CMB. The results showed that the first factor accounted for only 32.4% of the total variance, well below the 50% threshold, suggesting that CMB was not a significant concern. Additionally, the high Cronbach’s alpha and composite reliability (CR) values (all > 0.8) and adequate average variance extracted (AVE) values (> 0.5) for all constructs (see Table 1) further indicate that the measurement model was robust and not unduly influenced by CMB.
Table 1. Demographics of respondents (N = 534).
4 Data results
4.1 Demographic results
The demographic characteristics of the participants are presented in Table 1. In the sample, about 41.76% of the participants were males, and the others were females. A majority of participants had undergraduate education, with 73.97%, and a share of 26.03% had postgraduate education. All participants reported no religious affiliation.
4.2 CFA test results
The researchers evaluated the reliability and validity of each construct. As shown in Table 2, the Cronbach’s alpha and composite reliability (CR) for all items exceeded 0.8, and both factor loadings and average variance extracted (AVE) were greater than 0.5. This indicates that the items demonstrate good reliability and convergent validity (Taber, 2018). Next, we will examine the fit indices of the proposed structural model to validate the research hypotheses.
Table 2. Factor loadings, CR, and AVE of items.
The correlation coefficients of the questionnaire items are presented in Table 3, where the square roots of all AVEs are larger than the correlation coefficients between constructs, satisfying the discriminant validity requirement.
Table 3. Correlations between variables.
4.3 Structural model testing
The structural model fit evaluation requires that the model fit indices meet the established criteria. Table 4 presents the test results and fit indices for the proposed research model. The results in Table 4 clearly indicate that the fit indices for research model exhibit a good fit. Therefore, the structural model can be used for further hypothesis testing.
Table 4. Fit statistics for research model.
4.4 Hypothesis testing
The researcher adopted AMOS software to perform path analysis. Table 5 display the standardized regression coefficients for the research model analyzed in this study to test the significant relationships between the constructs and examine whether the collected data support the hypotheses (e.g., Ghouri et al., 2022; Ghouri et al., 2020).
Table 5. Standardized path coefficients to testing the causal effects of the constructs for model.
As seen in Table 5, all constructs significantly contribute to endogenous constructs. In this model we added a new variable in TRB, i.e., MCIandIA to find the best fit for explaining the DRB of youth on social media platforms. As shown in Table 5, ATOR, SN, PBC and MCIandIA are significantly related to both DRI and EW, supporting the relevant hypotheses. Specifically, ATDR (β = 0.136, p < 0.05), SN (β = 0.239, p < 0.001), PBC (β = 0.152, p < 0.05), and MCIandIA (β = 0.171, p < 0.05) are significantly related to EW, collectively explaining 38.83% of the variance. Meanwhile, ATOR (β = 0.175, p < 0.001), SN (β = 0.171, p < 0.01), PBC (β = 0.167, p < 0.01), and MCIandIA (β = 0.301, p < 0.001) are significantly related to DRI, collectively explaining 35.883% of the variance. Additionally, DRI (β = 0.238, p < 0.005) and EW (β = 0.331, p < 0.005) are significantly related to DRB, collectively explaining 40.398% of the variance. Thus, all hypotheses were supported.
5 Discussion
This study utilized an extended TPB framework to investigate the psychological and social determinants of digital religious intention DRI and DRB among Chinese Generation Z. The findings confirm that attitudes toward digital religion (ATDR), subjective norms (SN), perceived behavior control (PBC), and media content innovation and image appeal (MCIandIA) significantly predict digital religious intention (DRI) and empathic willingness (EW), which in turn influence digital religious behavior (DRB). These results align with prior research (e.g., Malik et al., 2023; Rahman et al., 2015) but extend the TPB by demonstrating the critical role of MCIandIA and EW in shaping digital religious practices, particularly in a context like China, where formal religious affiliation is less common. SN emerged as a significant predictor of DRI and DRB. This finding aligns with earlier studies (Zhao et al., 2016; Idris et al., 2016). The rise of atheistic tendencies in society may explain why SN—the perceived views of social group members—do not always direct DRB (Xia, 2023). Yet, social media’s visual power changes the game. Videos and images, packed with emotional and visual contents, bring religious content to life. The contents capturing sacred rituals, striking images of sacrificial acts, or vivid depictions of spiritual teachings—these elements speak directly to the heart, far beyond what plain text can do. During this research, we analyzed Weibo posts, found that how a single, vibrant image of a candlelit vigil could spark comments filled with spiritual reflections. This kind of visual storytelling does not just stick in the mind; it stirs emotions, deepens impact, and makes content more memorable.
When this visually rich content spreads across social media, it amplifies the influence of SN. Users feel a stronger pull from social expectations, nudging them toward forming DRI and engaging in DRB. As Hutchings (2016) noted, social media’s visual materiality—its design, aesthetics, coding, and interfaces—creates fertile ground for DRI and DRB. The way videos and images are crafted, with their knack for emotional expressiveness, personalized recommendations, and interactive features, boosts SN’s role in shaping DRI. This not only enriches our understanding of social media’s impact on digital religion but also offers practical insights for religious organizations and individuals looking to share faith online.
PBC strongly shapes DRB, a finding echoed in prior studies (Fu and Cook, 2020; Gangneux, 2019; Stahl and Literat, 2023; Zeng et al., 2021). Social media’s unique features amplify users’ confidence in participating in religious activities, driving their digital DRI and DRB. TikTok findings provided how young users shared profound virtual prayers that sparked thousands of supportive comments—it shows faith was alive in those fleeting videos. PBC directly predicts DRB, as seen in earlier work (Hendy and Montargot, 2019). In a world where youth face relentless pressure to succeed, social media’s interactive tools—like comments, likes, and shares—offer instant feedback and emotional support. This community encouragement boosts users’ confidence, reinforcing their sense of ability to engage in religious practices and positively shaping their DRI and DRB.
MCIandIA also play a key role in driving DRI, aligning with prior research (Fu and Cook, 2020; Gangneux, 2019; Stahl and Literat, 2023; Zeng et al., 2021). Social media’s creative formats and engaging visuals reshape how audiences view traditional religion, fostering stronger DRI and DRB. These platforms soften the rigid structures of conventional faith, making religion feel more open and approachable to young people (McClure, 2016; Murray, 2018). Innovations like augmented reality (AR), virtual reality (VR), and interactive videos let users join remote pilgrimages or rituals virtually (Döveling and Konijn, 2022). These dynamic formats do not just draw people in—they spark curiosity and deepen engagement, encouraging active participation in religious activities.
ATOR significantly influences DRI and DRB, consistent with past studies (Luchsinger, 2020; McKeever, 2015; Šisler, 2017). Among Chinese youth, ATOR is shaped by cultural roots, personal experiences, and how religious content is presented online. When they encounter faith-based posts on social media, their attitudes begin to take shape, often growing more positive with content that feels relatable and meaningful. Social media blends traditional religious content with modern expressions, like digital rituals or online faith communities, making religion more appealing to young users (Wahid, 2024). This accessibility draws them in, fostering deeper religious engagement (Figure 1).
Figure 1. Results of structural equation research model.
The power of MCIandIA shines through in visually captivating content that drives spiritual connection. On TikTok, Chinese youth share vibrant animations of deities or virtual incense-burning rituals, sparking thousands of likes and comments while building a sense of shared faith (Stahl and Literat, 2023; Eloundou-Enyegue, 2025). These findings highlight social media’s role in modern religious practices and offer practical strategies for religious organizations to engage young people through innovative, visually rich content. This digital behavior aligns with global trends, e.g., Christian influencers in the United States using Instagram Reels to share Bible verses with dynamic graphics or Hindu youth in India posting devotional songs on YouTube (Myers et al., 2023). These real-world examples illustrate how social media’s visual and interactive features transcend cultural boundaries and making religious content more accessible and appealing to young audiences worldwide.
The study also identified EW as a significant variable in Chinese youth’s participation in DRB, particularly in enhancing the effect of media content innovation and image appeal on DRB. The role of EW as a mediator highlights the emotional and social dimensions of digital religion. Young people in China facing academic and career pressures often turn to online religious content for emotional solace (Ye and Liu, 2022). They are sharing posts about praying for success in university entrance exams (Xia, 2023). Similarly, Muslim youth in the United Kingdom joining virtual Ramadan prayer sessions on Zoom to connect with peers or Buddhist youth in Thailand using LINE to share mindfulness meditation videos (Zaid et al., 2022). These practices demonstrate how EW fosters a sense of belonging and emotional support to specific community as they sustained engagement with digital religious content across diverse cultural settings.
5.1 Implications for theory and practice
5.1.1 Theoretical implications
This research enriches the TPB by including MCIandIA and EW. It is offering a detailed look at digital religious actions in a country like China, which is not very religious. The results show that these things aren’t just for Chinese young people; they also match worldwide trends in digital religion. For example, the focus on visual stuff is related to research on Instagram and YouTube’s digital religious actions in Western countries. These digital broadcasts make spiritual involvement stronger through visuals and interaction (Campbell and Connelly, 2020). The important role of EW gives a fresh way to study how feelings drive religious actions, which can be used in different religious and cultural places. Future studies could look at these things in other areas, like Islamic or Christian groups, to see if the expanded TPB model can be used in many places.
5.1.2 Practical implications
The findings offer actionable insights for religious organizations and social media platforms worldwide. Religious organizations in China can leverage platforms like Weibo and TikTok to create visually compelling religious content. These contents could offer a virtual temple tours or animated deity stories to engage youth of China or same belief group. Globally, similar strategies can be applied for Christianity. As Chistian churches could develop TikTok campaigns featuring short sermons with vibrant visuals. Islamic entities could use Instagram Stories to share Hadith with interactive polls. Policymakers can draw on these insights to promote positive digital religious engagement with fostering cultural understanding and social cohesion. Supporting interfaith social media initiatives could bridge divides in pluralistic societies. One of the pieces of evidence of such projects is the #InterfaithHarmony campaign on Twitter. This campaign encourages youth to share messages of religious tolerance.
While addressing the universal appeal of digital religion and providing concrete evidence, the present study highlights its relevance to diverse audiences. Social media’s ability to connect young people across cultures underscores the need for inclusive engaging and empathetic digital religious practices that resonate globally.
6 Limitations
This study on digital religious behavior is conducted within the context of an atheist state, thus presenting certain limitations regarding the generalizability of its findings across diverse cultural and religious backgrounds. First, the sample focuses specifically on Generation Z youth in mainland China, whose religious behavior is profoundly shaped by the state’s official atheism (Wang et al., 2024) and exhibits distinctly pragmatic characteristics (Shen, 2020). This specific socio-cultural context means the findings may not be directly generalizable to socio-cultural environments characterized by deep-rooted institutionalized religious traditions, different state-religion relationships, or greater religious freedom. Second, although demographic variables such as participants’ gender and age were collected, the study did not further analyze potential differences in digital religious behavior across gender groups. Furthermore, all participants possessed a higher education background and explicitly reported no specific religious affiliation. While this reflects a significant characteristic of Chinese youth, it limits the applicability of the findings to youth populations with different educational levels, those holding specific religious beliefs, or those situated in environments with greater religious diversity. Third, the research methodology relied primarily on a cross-sectional survey. While effective for capturing behavioral intentions and actual behavior at a specific point in time, it is unable to deeply track the dynamic evolution of digital religious behavior over time or the complex underlying socio-psychological mechanisms. Additionally, the measurement of social media content innovation and image appeal did not fully encompass all dimensions, representations, and manifestations within this domain. Future research could enhance generalizability by incorporating more religiously diverse samples across broader cultural contexts at the individual level. Employing longitudinal or mixed-methods approaches and deepening the multidimensional measurement of social media content features would help validate the extended theoretical model proposed in this study among wider populations, thereby advancing the understanding of Generation Z’s digital religious behavior globally.
7 Conclusion
This study collected data from two social media platforms (Weibo and TikTok) to evaluate the extended TBP model. The fit indices indicate that the research model proposed in this study are acceptable and achieve a good fit. The strong predictive power of the model once again proves the effectiveness and robustness of the extended TPB model in explaining Generation Z social media behavior.
Data availability statement
The original contributions presented in the study are included in the article/Supplementary material, further inquiries can be directed to the corresponding author/s.
Ethics statement
Ethical approval was not required for the study involving humans in accordance with the local legislation and institutional requirements. Written informed consent to participate in this study was not required from the patients/ participants or the patients/ participants’ legal guardians/next of kin in accordance with the national legislation and the institutional requirements.
Author contributions
ZL: Conceptualization, Investigation, Methodology, Resources, Software, Writing – original draft, Writing – review & editing. AG: Investigation, Methodology, Software, Validation, Writing – review & editing. JW: Data curation, Funding acquisition, Investigation, Resources, Writing – review & editing. CL: Data curation, Investigation, Validation, Writing – review & editing.
Funding
The author(s) declare that financial support was received for the research and/or publication of this article. This work was supported by the Major Program of National Fund of Philosophy and Social Science of China (Grant No. 09@ZH013), Sub-project (Grant No. YXZ2018016); and the Startup Fund for Advanced Talents of Putian University under Grant number 2023018.
Conflict of interest
The authors declare that the research was conducted in the absence of any commercial or financial relationships that could be construed as a potential conflict of interest.
Generative AI statement
The authors declare that no Gen AI was used in the creation of this manuscript.
Any alternative text (alt text) provided alongside figures in this article has been generated by Frontiers with the support of artificial intelligence and reasonable efforts have been made to ensure accuracy, including review by the authors wherever possible. If you identify any issues, please contact us.
Publisher’s note
All claims expressed in this article are solely those of the authors and do not necessarily represent those of their affiliated organizations, or those of the publisher, the editors and the reviewers. Any product that may be evaluated in this article, or claim that may be made by its manufacturer, is not guaranteed or endorsed by the publisher.
Supplementary material
The Supplementary material for this article can be found online at: https://www.frontiersin.org/articles/10.3389/fpsyg.2025.1536644/full#supplementary-material
References
Abbas, A. F., Jusoh, A., Mas’od, A., Alsharif, A. H., and Ali, J. (2022). Bibliometrix analysis of information sharing in social media. Cogent Busi. Manag. 9:2016556. doi: 10.1080/23311975.2021.2016556
Abbasi, A. Z., Tsiotsou, R. H., Hussain, K., Rather, R. A., and Ting, D. H. (2023). Investigating the impact of social media images’ value, consumer engagement, and involvement on eWOM of a tourism destination: a transmittal mediation approach. J. Retail. Consum. Serv. 71:103231. doi: 10.1016/j.jretconser.2022.103231
Adiyoso, W., and Wilopo, W. (2021). Social distancing intentions to reduce the spread of COVID-19: the extended theory of planned behavior. BMC Public Health 21:1836. doi: 10.1186/s12889-021-11884-5
Aggarwal, S., Wright, J., Morgan, A., Patton, G., and Reavley, N. (2023). Religiosity and spirituality in the prevention and management of depression and anxiety in young people: a systematic review and meta-analysis. BMC Psychiatry 23:729. doi: 10.1186/s12888-023-05091-2
Aggarwal, S., Wright, J., Morgan, A., Patton, G., and Reavley, N. (2024). Online social networking: navigating the myth and reality of friendship in the era of zero trust. Online Social Networks Business Frameworks 523-549. doi: 10.1002/9781394231126.Ch22
Ajzen, I. (1980). Understanding attitudes and predicting social behavior. Massachusetts: Englewood Cliffs.
Ajzen, I. (1985). “From intentions to actions: a theory of planned behavior” in Action control. eds. J. Kuhl and J. Beckmann (Berlin Heidelberg: Springer), 11–39. doi: 10.1007/978-3-642-69746-3_2
Ajzen, I. (1991). The theory of planned behavior. Organ. Behav. Hum. Decis. Process. 50, 179–211. doi: 10.1016/0749-5978(91)90020-T
Ajzen, I., and Madden, T. J. (1986). Prediction of goal-directed behavior: attitudes, intentions, and perceived behavioral control. J. Exp. Soc. Psychol. 22, 453–474. doi: 10.1016/0022-1031(86)90045-4
Alemany, J., Del Val, E., and Garcia-Fornes, A. (2020). Assessing the effectiveness of a gamified social network for applying privacy concepts: an empirical study with teens. IEEE Trans. Learn. Technol. 13, 777–789. doi: 10.1109/TLT.2020.3026584
Alhabash, S., McAlister, A. R., Hagerstrom, A., Quilliam, E. T., Rifon, N. J., and Richards, J. I. (2013). Between likes and shares: effects of emotional appeal and virality on the persuasiveness of anticyberbullying messages on Facebook. Cyberpsychol. Behav. Soc. Netw. 16, 175–182. doi: 10.1089/cyber.2012.0265
Ali, A., Ali, A., Xiaoling, G., Sherwani, M., and Hussain, S. (2018). Expanding the theory of planned behaviour to predict Chinese Muslims’ halal meat purchase intention. Br. Food J. 120, 2–17. doi: 10.1108/BFJ-05-2017-0278
Allal-Chérif, O. (2022). Intelligent cathedrals: using augmented reality, virtual reality, and artificial intelligence to provide an intense cultural, historical, and religious visitor experience. Technol. Forecast. Soc. Chang. 178:121604. doi: 10.1016/j.techfore.2022.121604
Alokour, L. M., and Melhem, I. B. (2022). The impact of social media on religious tourism in Jordan. Int. J. Contemporary Management Information Technol. 2, 1–5.
Annamdevula, S., Nudurupati, S. S., Pappu, R. P., and Sinha, R. (2022). Moral obligation for recycling among youth: extended models of the theory of planned behaviour. Young Consum. 24, 165–183. doi: 10.1108/YC-05-2022-1520
Ang, A. (2023). Trends and Cycles of Style Factors in the 20th and 21st Centuries. Journal of Portfolio Management, 49.
Appadurai, A. (2015). Mediants, materiality, normativity. Publ. Cult. 27, 221–237. doi: 10.1215/08992363-2841832
Appleby, R. S., Cizik, R., and Wright, T. (2010) in “Engaging religious communities abroad” in a new imperative for US foreign policy. eds. R. Scott Appleby and R. Cizik (Chicago, IL: Chicago Council on Global Affairs), 86–95.
Baker, R. K., and White, K. M. (2010). Predicting adolescents’ use of social networking sites from an extended theory of planned behaviour perspective. Comput. Hum. Behav. 26, 1591–1597. doi: 10.1016/j.chb.2010.06.006
Bamualim, C. S. (2018). Kaum Muda Milenial: Konservatisme, hibriditas identitas, dan tantangan radikalisme. Tangerang selatan: Center for The Study of Religion and Culture, UIN Syarif Hidayatullah.
Bano, M. (2019). Religion and female empowerment: evidence from Pakistan and northern Nigeria. Can. J. Dev. Stud. 40, 163–181. doi: 10.1080/02255189.2018.1470967
Battista, D. (2024). The digital as sacred space: exploring the online religious dimension. Academicus International Scientific Journal 29, 21–37. doi: 10.7336/academicus.2024.29.02
Bauman, W., Marchal, J. A., McLain, K., O’Connell, M., and Patterson, S. M. (2014). Teaching the millennial generation in the religious and theological studies classroom. Teach. Theol. Relig. 17, 301–322. doi: 10.1111/teth.12237
Beck, L., and Ajzen, I. (1991). Predicting dishonest actions using the theory of planned behavior. J. Res. Pers. 25, 285–301. doi: 10.1016/0092-6566(91)90021-H
Beckmann, S. (2023). “Promoting empathy in ‘generation me’. The didactic potential of unreliable narratives featuring narrators with a mental illness in the EFL classroom” in The transformative power of literature and narrative, vol. 86 (Tubingen: Narr Francke Attempto Verlag), 153–172.
Belvin, W. E. (2024). Perceptions of the pastoral role in fostering generation Z and millennials’ spiritual growth using digital platforms Doctoral Dissertations and Projects. 6149. Available online at: https://digitalcommons.liberty.edu/doctoral/6149 (Accessed February 18, 2024)
Bethlehem, J. (2010). Selection bias in web surveys. Int. Stat. Rev. 78, 161–188. doi: 10.1111/j.1751-5823.2010.00112.x
Bingaman, K. A. (2020). Religious and spiritual experience in the digital age: unprecedented evolutionary forces: new directions in pastoral theology conference (Honoring Lewis Rambo). Pastor. Psychol. 69, 291–305. doi: 10.1007/s11089-020-00895-5
Bozkurt, G., İnal, S., Yantiri, L., and Alparslan, Ö. (2019). Relationship between coping strategies, religious attitude, and optimism of mothers of children with cancer. J. Transcult. Nurs. 30, 365–370. doi: 10.1177/1043659618818714
Brislin, R. W. (1986). “The wording and translation of research instruments” in Field methods in cross-cultural research. eds. W. J. Lonner and J. W. Berry (London: Sage Publications Inc), 137–164.
Brubaker, P. J., and Haigh, M. M. (2017). The religious Facebook experience: uses and gratifications of faith-based content. Social Media Society, 3:2056305117703723. doi: 10.1177/2056305117703723
Calloway-Thomas, C. (Ed.) (2010). Empathy in the global world: An intercultural perspective, vol. 9. Thousand Oaks, CA: SAGE Publications, Inc.
Cam, M. S., Çelik, F., Ibrahim, B., and Gligor, D. (2024). How effective is the use of religious appeals in advertising? A meta-analytic investigation. J. Advert. 54, 54, 566–585. doi: 10.1080/00913367.2024.2402375
Campbell, H. A. (2012). “Introduction: the rise of the study of digital religion” in Understanding religious practice in new media worlds. ed. A. Heidi (Campbell. London and New York: Routledge), 1–21.
Campbell, H. A. (2017). “Introduction: the rise of the study of digital religion” in Digital religion: Understanding religious practice in new media worlds. ed. A. Heidi (Campbell. London and New York: Routledge), 1–21.
Campbell, H. A. (2021). Digital creatives and the rethinking of religious authority. London New &York: Routledge, Taylor & Francis Group.
Campbell, H. A., and Connelly, L. (2020) in “Religion and digital media:Studying materiality in digital religion” in the Wiley Blackwell companion to religion and materiality. ed. V. Narayanan (Hoboken, NJ: John Wiley & Sons Ltd.), 471–486.
Campbell, H. A., and Evolvi, G. (2020). Contextualizing current digital religion research on emerging technologies. Human Behavior Emerging Technologies 2, 5–17. doi: 10.1002/hbe2.149
Campbell, H. A., and Zachary, M. (2022). “Approaching religious authority through the rise of new leadership roles online. In Heidi a. Campbell, and Pauline Hope Cheong” in The Oxford handbook of digital religion (New York: Oxford Handbooks).
Cartabuke, M., Westerman, J. W., Bergman, J. Z., Whitaker, B. G., Westerman, J., and Beekun, R. I. (2019). Empathy as an antecedent of social justice attitudes and perceptions. J. Bus. Ethics 157, 605–615. doi: 10.1007/s10551-017-3677-1
Chae, M. J., Kim, Y., and Roh, T. (2024). Consumers’ attention, experience, and action to organic consumption: the moderating role of anticipated pride and moral obligation. J. Retail. Consum. Serv. 79:103824. doi: 10.1016/j.jretconser.2024.103824
Chan, C. K. Y., and Lee, K. K. (2023). The AI generation gap: are gen Z students more interested in adopting generative AI such as ChatGPT in teaching and learning than their gen X and millennial generation teachers? Smart Learning Environments 10:60. doi: 10.1186/s40561-023-00269-3
Chang, Y. P., and Zhu, D. H. (2011). Understanding social networking sites adoption in China: a comparison of pre-adoption and post-adoption. Comput. Hum. Behav. 27, 1840–1848. doi: 10.1016/j.chb.2011.04.006
Chau, A. Y. (2008). Miraculous response: Doing popular religion in contemporary China. Stanford: Stanford University Press.
Chen, S. J., and Chen, C. J. (2018). Causes and countermeasures of the “Buddhist youth” phenomenon among contemporary young people. Ideological Theoretical Education 7, 106–111.
Chu, S. C., Chen, H. T., and Sung, Y. (2016). Following brands on twitter: an extension of theory of planned behavior. Int. J. Advert. 35, 421–437. doi: 10.1080/02650487.2015.1037708
Chukwuma, O. (2018). An exploratory analysis of religious communication and practices in the era of digital communication platforms. Eureka 2581:5172.
Chung, A., and Rimal, R. N. (2016). Social norms: a review. Review Communication Research 4, 1–28. doi: 10.12840/issn.2255-4165.2016.04.01.008
Confetto, M. G., Covucci, C., Addeo, F., and Normando, M. (2023). Sustainability advocacy antecedents: how social media content influences sustainable behaviours among generation Z. J. Consum. Mark. 40, 758–774. doi: 10.1108/JCM-11-2021-5038
Cooper, A. P., Laato, S., Nenonen, S., Pope, N., Tjiharuka, D., and Sutinen, E. (2021). The reconfiguration of social, digital and physical presence: from online church to church online. HTS Teologiese Studies Theological Studies 77, 1–9. doi: 10.4102/hts.v77i3.6286
Datta, S. (2023). A qualitative study proposing service quality dimensions for video-on-demand services through over-the-top medium. Int. J. Pervasive Computing and Communications 19, 550–572. doi: 10.1108/IJPCC-05-2021-0122
Dhar, B. K., Ayittey, F. K., and Sarkar, S. M. (2020). Impact of COVID-19 on psychology among university students. Global Chall. 4:2000038. doi: 10.1002/gch2.202000038
Diener, E., and Seligman, M. E. (2002). Very happy people. Psychol. Sci. 13, 81–84. doi: 10.1111/1467-9280.00415
Ding, L., Velicer, W. F., and Harlow, L. L. (1995). Effects of estimation methods, number of indicATDRs per factor, and improper solutions on structural equation modeling fit indices. Struct. Equ. Model. Multidiscip. J. 2, 119–143. doi: 10.1080/10705519509540000
Dongell, O. B. (2024). Clarifying growth to spiritual maturity from the viewpoint of American Christian gen Z emerging adults in upstate South Carolina (publication no. 31295673) [doctoral dissertation, Columbia international university]. ProQuest Dissertations and Theses.
Douglas, E. C. (2005). Cyberhenge: Modern pagans on the internet. New York·London: Psychology Press.
Döveling, K., and Konijn, E. (Eds.) (2022). Routledge international handbook of emotions and media. New York: Routledge.
Dovidio, J. F., Johnson, J. D., Gaertner, S. L., Pearson, A. R., Saguy, T., and Ashburn-Nardo, L. (2010). Empathy and intergroup relations. In M. Mikulincer & P. R. Shaver (Eds.), Prosocial motives, emotions, and behavior: The better angels of our nature, American Psychological Association. 393–408.
Duffett, R. G. (2017). Influence of social media marketing communications on young consumers’ attitudes. Young Consum. 18, 19–39. doi: 10.1108/YC-07-2016-00622
Eaves, L. J., Hatemi, P. K., Prom-Womley, E. C., and Murrelle, L. (2008). Social and genetic influences on adolescent religious attitudes and practices. Soc. Forces 86, 1621–1646. doi: 10.1353/sof.0.0050
Eloundou-Enyegue, P. M. (2025). “Addressing global challenges-exploring sociocultural dynamics and sustainable solutions in a changing world: proceedings of international symposium on humanities and social sciences” in ISHSS 2023, August 11-13, 2023, Macau, China (London; New York: Routledge), 11–13.
Epafras, L., Kaunang, H., Jemali, M., and Setyono, V. (2021). “The religion of generation Z” in ISRL 2020: Proceedings of the 3rd international symposium on religious life, Bogor. eds. Y. Durachman, A. Ruhana, and I. F. Astuti (Bogor: EAI Publishing), 247–257.
Evolvi, G. (2022). Religion and the internet: digital religion, (hyper) mediated spaces, and materiality. Zeitschrift Für Religion Gesellschaft Und Politik 6, 9–25. doi: 10.1007/s41682-021-00087-9
Febriani, S. R., and Ritonga, A. W. (2022). The perception of millennial generation on religious moderation through social media in the digital era. Millah: journal of. Relig. Stud., 21:313–334. doi: 10.20885/millah.vol21.iss2.art1
Ferriss, A. L. (2002). Religion and the quality of life. J. Happiness Stud. 3, 199–215. doi: 10.1023/a:1020684404438
Fiffer, S. (2022). The moment: Changemakers on why and how they joined the fight for social justice. Athens: University of Georgia Press.
Fishbein, M., and Ajzen, I. (1975). Belief, attitude, intention, and behavior: An introduction to theory and research. PA: Penn State University Press, 10, 130–132.
Fu, J., and Cook, J. (2020). Browsing for Cunzaigan on WeChat: young people’s social media presence in accelerated urban China. Young 28, 404–421. doi: 10.1177/1103308819877787
Galen, L. W. (2012). Does religious belief promote prosociality? A critical examination. Psychol. Bull. 138, 876–906. doi: 10.1037/a0028251
Gall, T. L., and Guirguis-Younger, M. (2013). “Religious and spiritual coping: current theory and research” in APA handbook of psychology, religion, and spirituality (Vol. 1): Context, theory, and research. eds. K. I. Pargament, J. J. Exline, and J. W. Jones (Ottawa: American Psychological Association), 349–364. doi: 10.1037/14045-019
Gangneux, J. (2019). Logged in or locked in? Young adults’ negotiations of social media platforms and their features. J. Youth Stud. 22, 1053–1067. doi: 10.1080/13676261.2018.1562539
Gao, Q., Woods, O., Kong, L., and Shee, S. Y. (2024). Lived religion in a digital age: technology, affect and the pervasive space-times of ‘new’ religious praxis. Soc. Cult. Geogr. 25, 29–48. doi: 10.1080/14649365.2022.2121979
Garai-Fodor, M., Varga, J., and Csiszárik-Kocsir, Á. (2021). Correlation between generation Z in Hungary and the motivating factors to do volunteer work in a value-based approach. Sustainability 13:11519. doi: 10.3390/su132011519
Gentina, E. (2020). “Generation Z in Asia: a research agenda” in The new generation Z in Asia: Dynamics, differences, digitalization. eds. G. Elodie and E. Parry (Leeds: Emerald Group Publishing), 3–19. doi: 10.1108/978-1-80043-220-820201002
Ghouri, A. M., Akhtar, P., Vachkova, M., Shahbaz, M., Tiwari, A. K., and Palihawadana, D. (2020). Emancipatory ethical social media campaigns: fostering relationship harmony and peace. J. Bus. Ethics 164, 287–300. doi: 10.1007/s10551-019-04279-5
Ghouri, A., Khan, N., and Kareem, O. A. (2016). Improving employees behavior through extension in theory of planned behavior: a theoretical perspective for SMEs. Int. J. Business and Management 11:196. doi: 10.5539/ijbm.v11n11p196
Ghouri, A. M., Khan, N. R., Kareem, O. B. A., and Shahbaz, M. (2018). Religiosity effects on employees in SMES: an Islamic country perspective. J. Enterprising Culture 26, 85–111. doi: 10.1142/S0218495818500048
Ghouri, A. M., Mani, V., Ul Haq, M. A., and Kamble, S. S. (2022). The micro foundations of social media use: artificial intelligence integrated routine model. J. Bus. Res. 144, 80–92. doi: 10.1016/j.jbusres.2022.01.084
Gould, M. (2015). The social media gospel: Sharing the good news in new ways. Collegeville, MN: Liturgical Press.
Graça, L., and Brandão, T. (2024). Graça, L., and Brandão, T. (2024)). Religious/spiritual coping, emotion regulation, psychological well-being, and life satisfaction among university students. J. Psychol. Theol. 52, 342–358. doi: 10.1177/00916471231223920
Griffin, E., Carm, O., and Hamell, M. (1987). A Programme for Preaching?[with Reply]. The Furrow, 319–321.
Guggenheim, N., Taubman- Ben- Ari, O., and Ben- Artzi, E. (2020). The contribution of driving with friends to young drivers’ intention to take risks: an expansion of the theory of planned behavior. Accid. Anal. Prev. 139:105489. doi: 10.1016/j.aap.2020.105489
Hamilton, K., and White, K. M. (2012). Social influences and the physical activity intentions of parents of young-children families: an extended theory of planned behavior approach. J. Fam. Issues 33, 1351–1372. doi: 10.1177/0192513X12437151
Hassan, Y., and Kodwani, A. D. (2020). Assessing the influence of spirituality and religiosity in choosing a socially responsible employer: the case of generation Z. South Asian J. Manag. 27, 79–110.
Hutchings, T. (2016). Augmented graves and virtual Bibles: Digital media and material religion. In Materiality and the study of religion (pp. 85–99). Routledge.
Hayes, A. M. (2021). The emotional, mental, and spiritual well-being of gen Z: Perceived social media messages [master dissertation, liberty university]. Available online at: https://digitalcommons.liberty.edu/masters/825/. (accessed December 27, 2023)
He, D., Yao, Z., Tang, P., and Ma, Y. (2023). Impacts of different interactions on viewers’ sense of virtual community: an empirical study of live streaming platform. Behaviour Information Technol. 42, 940–960. doi: 10.1080/0144929X.2022.2053884
Helland, C. (2016). “Digital religion” in Handbook of religion and societyed. ed. D. Yamane (Cham: Springer), 177–196. doi: 10.1007/978-3-319-31395-5
Hendy, N. T., and Montargot, N. (2019). Understanding academic dishonesty among business school students in France using the theory of planned behavior. Int. J. Manag. Educ. 17, 85–93. doi: 10.1016/j.ijme.2018.12.003
Hines, A. K. (2024). “Pioneering nonprofit AI initiatives: a guide to generational diversity, ethics, and collaboration” in Encyclopedia of business and professional ethics. eds. D. C. Poff and A. C. Michalos (Cham: Springer). doi: 10.1007/978-3-319-23514-1_1190-1
Hodøl, H. O. (2021). What a friend we have in Facebook: Norwegian Christian churches’ use of social media. J. Media Religion 20, 123–142. doi: 10.1080/15348423.2021.1954829
Hoover, S. M. (2006) in Religion in the media age. eds. S. M. Hoover, J. Mitchell, and D. Morgan (Nwe York & London: Routledge).
Hu, R., Mo, S. F., and Shi, B. L. (2023). Channels for obtaining charity information, empathy, and personal donation willingness: an empirical study based in Xiamen. Fujian Forum 12, 87–101.
Hwang, H. (2018). Do religion and religiosity affect consumers’ intentions to adopt pro-environmental behaviours? Int. J. Consum. Stud. 42, 664–674. doi: 10.1111/ijcs.12488
Idris, F., Abdullah, M. R. N., Ahmad, A. R., and Mansor, A. Z. (2016). The effect of religion on ethnic tolerance in Malaysia: the application of rational choice theory (RCT) and the theory of planned behaviour (TPB). Int. Educ. Stud. 9, 13–24. doi: 10.5539/ies.v9n11p13
Johnston, D. M. (2018). Religious support in a rapidly changing culture (doctoral thesis, Fort Leavenworth, KS: US Army command and general staff college).()
Jovanovic, S., Damasceno, C. S., and Schwartzman, R. (2021). “Engaging generation Z with communication’s civic commitments” in Communication instruction and the gen Z classroom. ed. R. Robinson (Educational explorations: Lexington), 129–147.
Kamarulzaman, Y., Veeck, A., Mumuni, A. G., Luqmani, M., and Quraeshi, Z. A. (2016). Religion, markets, and digital media: seeking halal food in the US. J. Macromark. 36, 400–411. doi: 10.1177/0276146715622243
Kaur, S. (2020). Effect of religiosity and moral identity internalization on prosocial behaviour. J. Human Values 26, 186–198. doi: 10.1177/0971685820901402
Kim, E., Lee, J. A., Sung, Y., and Choi, S. M. (2016). Predicting selfie-posting behavior on social networking sites: an extension of theory of planned behavior. Comput. Hum. Behav. 62, 116–123. doi: 10.1016/j.chb.2016.03.078
Koay, K. Y., Cheung, M. L., Soh, P. C. H., and Teoh, C. W. (2022). Social media influencer marketing: the moderating role of materialism. Eur. Bus. Rev. 34, 224–243. doi: 10.1108/EBR-02-2021-0032
La Barbera, F., and Ajzen, I. (2020). Control interactions in the theory of planned behavior: rethinking the role of subjective norm. Eur. J. Psychol. 16, 401–417. doi: 10.5964/ejop.v16i3.2056
Lakhan, C. (2018). The garbage gospel: using the theory of planned behavior to explain the role of religious institutions in affecting pro-environmental behavior among ethnic minorities. J. Environ. Educ. 49, 43–58. doi: 10.1080/00958964.2017.1337701
Lallmahomed, M. Z., Rahim, N. Z. A., Ibrahim, R., and Rahman, A. A. (2013). Predicting different conceptualizations of system use: acceptance in hedonic volitional context (Facebook). Comput. Hum. Behav. 29, 2776–2787. doi: 10.1016/j.chb.2013.07.018
Lapinski, M. K., and Rimal, R. N. (2005). An explication of social norms. Commun. Theory 15, 127–147. doi: 10.1111/j.1468-2885.2005.tb00329.x
Lelono, M., Husein, F., and Epafras, L. C. (2020). Toward a theology of engagement: a study of Komunitas Tritunggal Mahakudus as a field of action. J. Asian Orientation Theology 2, 83–104. doi: 10.24071/jaot.2020.020104
Leong, A. M. W., Lin, Z. C., Zhou, Y., and Wong, I. A. (2024). Healing the mind and soul through meditation pilgrimage: understanding recreation specialization, attention restoration, and emotion regulation. Tour. Manag. Perspect. 50:101202. doi: 10.1016/j.tmp.2023.101202
Li, H. F., and Chen, M. (2023). Manifestations, causes, and countermeasures of the “lying flat” phenomenon among youth: the response of ideological and political education. China Adult Education 4, 26–31.
Li, B., Hou, F., Guan, Z., and Chong, A. Y. L. (2023). The use of social media for a better world: roles of social experience, empathy and personal impulsiveness in charitable crowdfunding. Inf. Technol. People 36, 2587–2610. doi: 10.1108/ITP-04-2021-0264
Lim, C., and Putnam, R. D. (2010). Religion, social networks, and life satisfaction. Am. Sociol. Rev. 75, 914–933. doi: 10.1177/0003122410386686
Lin, H. F. (2006). Understanding behavioral intention to participate in virtual communities. CyberPsychol. Behav. 9, 540–547. doi: 10.1089/cpb.2006.9.540
Literat, I., and Kligler-Vilenchik, N. (2019). Youth collective political expression on social media: the role of affordances and memetic dimensions for voicing political views. New Media Soc. 21, 1988–2009. doi: 10.1177/1461444819837571
Lövheim, M., and Hjarvard, S. (2019). The mediatized conditions of contemporary religion: critical status and future directions. J. Religion Media Digital Culture 8, 206–225. doi: 10.1163/21659214-00802002
Lowe, S. D., and Lowe, M. E. (2018). “Ecologies of faith in a digital age” in Spiritual growth through online education. eds. Stephen D. Lowe amnd Mary Ella Lowe and Downers Grove. Downers Grove, IL: Intervarsity Press Academic. 131–133.
Luchsinger, A. (2020). The allure of ISIS: media effects on empathy, attitudes, and behavioral intention. J. Media Religion 19, 60–74. doi: 10.1080/15348423.2020.1774255
Luttrell, R., and McGrath, K. (2021). Gen Z: The superhero generation. London: Rowman & Littlefield Publishers.
Madden, C. (2019). Hello gen Z: Engaging the generation of post-millennials. Rev Edn. Sydney: Hello Clarity.
Maina, N. (2023). Technology and ministry: using technology to enhance teaching in children’s ministry. Shahidi Hub Int. J. Theology Religious Studies 3, 304–326.
Male, A. (2019). The power and influence of illustration: Achieving impact and lasting significance through visual communication. London and New York: Bloomsbury Visual Arts.
Malik, A., Mahmood, K., and Islam, T. (2023). Understanding the Facebook users’ behavior towards COVID-19 information sharing by integrating the theory of planned behavior and gratifications. Inf. Dev. 39, 750–763. doi: 10.1177/02666669211049383
Marmarosh, C. L., Forsyth, D. R., Strauss, B., and Burlingame, G. M. (2020). The psychology of the COVID-19 pandemic: a group-level perspective. Group Dyn. Theory Res. Pract. 24, 122–138. doi: 10.1037/gdn0000142
McClure, P. K. (2016). Faith and Facebook in a pluralistic age: the effects of social networking sites on the religious beliefs of emerging adults. Sociol. Perspect. 59, 818–834. doi: 10.1177/0731121416647361
McKay, R., and Whitehouse, H. (2015). Religion and morality. Psychol. Bull. 141, 447–473. doi: 10.1037/a0038455
McKeever, R. (2015). Vicarious experience: experimentally testing the effects of empathy for media characters with severe depression and the intervening role of perceived similarity. Health Commun. 30, 1122–1134. doi: 10.1080/10410236.2014.921969
Meyer, B. (2006). Religious sensations: Why media, aesthetics and power matter in the study of contemporary religion. Brussels Vrije Universiteit.
Miller, J. (2013). Religious extremism, religious education, and the interpretive approach. Relig. Educ. 40, 50–61. doi: 10.1080/15507394.2013.745362
Missier, C. A. (2022). Fundamentalism and the search for meaning in digital media among gen Y and gen Z. J. Deradicalization 33, 255–285.
Molinillo, S., Anaya-Sánchez, R., Aguilar-Illescas, R., and Vallespín-Arán, M. (2018). Social media-based collaborative learning: exploring antecedents of attitude. Internet High. Educ. 38, 18–27. doi: 10.1016/j.iheduc.2018.04.003
Morgan, D. (2005). The sacred gaze: Religious visual culture in theory and practice. California. Brussels: University of California Press.
Mou, Y., and Lin, C. A. (2015). Exploring podcast adoption intention via perceived social norms, interpersonal communication, and theory of planned behavior. J. Broadcast. Electron. Media 59, 475–493. doi: 10.1080/08838151.2015.1054997
Murray, A. (2018) in Saving truth: Finding meaning and clarity in a post-truth world. ed. A. H. Murray (Michigan: Zondervan).
Myers, S., Syrdal, H. A., Mahto, R. V., and Sen, S. S. (2023). Social religion: a cross-platform examination of the impact of religious influencer message cues on engagement–the Christian context. Technol. Forecast. Soc. Chang. 191:122442. doi: 10.1016/j.techfore.2023.122442
Nduka, E. L., and McGuire, J. (2017). The effective use of new media in disseminating evangelical messages among Catholic college students. J Media Religion 16, 93–103. doi: 10.1080/15348423.2017.1361707
Nurhasanah, A. (2024). Religious behavior development in the 4.0 era: The Islamic education challenges. Universitas Islam Darussalam (UID), Ciamis, Jawa Barat, Indonesia.
Nwankwo, A. O. (2022). Connectivity and communion: the mobile phone and the Christian religious experience in Nigeria. New Media Soc. 24, 1161–1178. doi: 10.1177/1461444820970180
Pandit, V. (2015). We are generation Z: How identity, attitudes, and perspectives are shaping our future. Dallas: Brown Books Publishing Group.
Paul, J., Modi, A., and Patel, J. (2016). Predicting green product consumption using theory of planned behavior and reasoned action. J. Retail. Consum. Serv. 29, 123–134. doi: 10.1016/j.jretconser.2015.11.006
Pavić, Ž., Kurbanović, F., and Levak, T. (2017). Mediatisation of Catholicism in Croatia: a networked religion? Revija za sociologiju 47, 241–270. doi: 10.5613/rzs.47.3.1
Pehar, L., Čorkalo Biruški, D., and Pavin Ivanec, T. (2020). The role of peer, parental, and school norms in predicting adolescents’ attitudes and behaviours of majority and different minority ethnic groups in Croatia. PLoS One 15:e0227512. doi: 10.1371/journal.pone.0227512
Perrin, A., and Anderson, M. (2019). Share of U.S. adults using social media, including Facebook, is mostly unchanged since 2018. Washinton, DC, USA: Pew Research Center.
Peterson, K. M. (2024). “Smarties, you know what’s up!”: curating a community and cultivating pleasure as a social justice influencer. Communication Critical/Cultural Studies 21, 243–260. doi: 10.1080/14791420.2024.2326203
Picazo-Vela, S., Chou, S. Y., Melcher, A. J., and Pearson, J. M. (2010). Why provide an online review? An extended theory of planned behavior and the role of big-five personality traits. Comput. Hum. Behav. 26, 685–696. doi: 10.1016/j.chb.2010.01.005
Podara, A., Matsiola, M., Kotsakis, R., Maniou, T. A., and Kalliris, G. (2021). Generation z’s screen culture: understanding younger users’ behaviour in the television streaming age–the case of post-crisis Greece. Critical Studies Television 16, 91–109. doi: 10.1177/17496020211005395
Podsakoff, P. M., MacKenzie, S. B., Lee, J. Y., and Podsakoff, N. P. (2003). Common method biases in behavioral research: a critical review of the literature and recommended remedies. J. Appl. Psychol. 88, 879–903. doi: 10.1037/0021-9010.88.5.879
Prensky, M. (2001). Digital natives, digital immigrants part 2: do they really think differently? Horizon 9, 1–6. doi: 10.1108/10748120110424843
Priporas, C. V., Stylos, N., and Fotiadis, A. K. (2017). Generation Z consumers’ expectations of interactions in smart retailing: a future agenda. Comput. Hum. Behav. 77, 374–381. doi: 10.1016/j.chb.2017.01.058
Purwaningtyas, F., Dalimunte, M., and Dewi, S. (2024). Exploring adolescents’ digital information-seeking patterns and religious behavior. Jurnal Kajian Informasi Perpustakaan 12, 251–278. doi: 10.24198/jkip.v12i2.58627
Qutteina, Y., Hallez, L., Raedschelders, M., De Backer, C., and Smits, T. (2022). Food for teens: how social media is associated with adolescent eating outcomes. Public Health Nutr. 25, 290–302. doi: 10.1017/S1368980021003116
Rafsanjani, T. A., Abdurrozaq, M., and Inayati, F. (2024). Islamic religious learning in the digital age: an interactive method for generation Z. Solo International Collaboration Publication of Social Sciences Humanities 2, 304–315. doi: 10.61455/sicopus.v2i03.222
Rahman, A. A., Hashim, N. H., and Mustafa, H. (2015). Muslims in cyberspace: exploring factors influencing online religious engagements in Malaysia. Media Asia 42, 61–73. doi: 10.1080/01296612.2015.1072343
Raman, R., Das, P., Mandal, S., Vijayan, V., Amritesh, A. R., and Nedungadi, P. (2024). The impact of gen z’s pro-environmental behavior on sustainable development goals through tree planting. Sustainable Futures 8:100251. doi: 10.1016/j.sftr.2024.100251
Rawal, M., and Saavedra Torres, J. L. (2017). Empathy for emotional advertisements on social networking sites: the role of social identity. Mark. Manag. J. 27, 88–102. doi: 10.21427/1K13-CS43
Reinecke, L., and Oliver, M. B. (2017). “International perspectives on theory and research on positive media effects” in The Routledge handbook of media use and well-being. eds. L. Reinecke and M. B. Oliver (New York and London: Routledge), 170–182.
Reinecke, L., Vorderer, P., and Knop, K. (2014). Entertainment 2.0? The role of intrinsic and extrinsic need satisfaction for the enjoyment of Facebook use. J. Commun. 64, 417–438. doi: 10.1111/jcom.12099
Reinikainen, H., Kari, J. T., and Luoma-Aho, V. (2020). Generation Z and organizational listening on social media. Media Commun. 8, 185–196. doi: 10.17645/mac.v8i2.2772
Renser, B., and Tiidenberg, K. (2020). Witches on Facebook: mediatization of neo-paganism. Social Media Society 6:8514. doi: 10.1177/2056305120928514
Retpitasari, E., and Oktavia, N. A. (2016). Preferensi Penggunaan Media Sosial terhadap Keberagamaan Remaja. Humaniora 31, 17–34. doi: 10.33367/tribakti.v31i1.985
Rhodes, N., Shulman, H. C., and McClaran, N. (2020). Changing norms: a meta-analytic integration of research on social norms appeals. Hum. Commun. Res. 46, 161–191. doi: 10.1093/hcr/hqz023
Roblek, V., Mesko, M., Dimovski, V., and Peterlin, J. (2019). Smart technologies as social innovation and complex social issues of the Z generation. Kybernetes 48, 91–107. doi: 10.1108/K-09-2017-0356
Sakdiyakorn, M., Golubovskaya, M., and Solnet, D. (2021). Understanding generation Z through collective consciousness: impacts for hospitality work and employment. Int. J. Hosp. Manag. 94:102822. doi: 10.1016/j.ijhm.2020.102822
Salminen, J., Kaate, I., Kamel, A. M. S., Jung, S. G., and Jansen, B. J. (2021). How does personification impact ad performance and empathy? An experiment with online advertising. Int J. Human Computer Interaction 37, 141–155. doi: 10.1080/10447318.2020.1809246
Sari, T. Y. (2019). Hijrah and Islamic movement in cyberspace: A social movement study of anti-dating movement #IndonesiaTanpaPacaran (doctoral dissertation). IndonesiaTanpaPacaran: Universitas Gadjah Mada.
Scolari, C. A. (2015). From (new) media to (hyper) mediations. Recovering Jesús Martín-Barbero’s mediation theory in the age of digital communication and cultural convergence. Inf. Commun. Soc. 18, 1092–1107. doi: 10.1080/1369118X.2015.1018299
Seemiller, C., and Grace, M. (2017). Generation Z: educating and engaging the next generation of students. About Campus 22, 21–26. doi: 10.1002/abc.21293
Seyal, A. H., and Turner, R. (2013). A study of executives’ use of biometrics: an application of theory of planned behaviour. Behaviour Information Technology 32, 1242–1256. doi: 10.1080/0144929X.2012.659217
Shen, Y. (2020). Sidestepping secularism: Performance and imagination in Buddhist temple-scapes in contemporary China (Doctoral dissertation). Brussels Cambridge Harvard University.
Siddiqui, S., and Hamid, S. (2023). Applying the extended theory of planned behaviour (TPB) to predict behavioural intention in the context of transformational tourism: a case of Nizamuddin shrine. Int. J. Religious Tourism Pilgrimage 11:6.
Šisler, V. (2017). Procedural religion: methodological reflections on studying religion in video games. New Media Soc. 19, 126–141. doi: 10.1177/1461444816649923
Solahudin, D., and Fakhruroji, M. (2020). Internet and Islamic learning practices in Indonesia: social media, religious populism, and religious authority. Religion 11:19. doi: 10.3390/rel11010019
Soukup, P. A., Amaro, A., Garner, S., and Amaro, A. (2019). Social media and faith formation. Commun. Res. Trends 38, 3–6.
Soylu, D., Özdemir, A., and Soylu, A. (2022). Does religious attitude affect organ donation and transplantation? Transpl. Immunol. 71:101555. doi: 10.1016/j.trim.2022.101555
Stahl, C. C., and Literat, I. (2023). #GenZ on TikTok: the collective online self-portrait of the social media generation. J. Youth Stud. 26, 925–946. doi: 10.1080/13676261.2022.2053671
Subchi, I., Kusmana, Z., Khairani, D., and Latifa, R. (2022). Cyber fatwa and Da’wah acceptance in new media: how technology affects religious messages by female Ulama. Proceedings of the 3rd International Symposium on Religious Life, ISRL 2020, 2–5 November 2020, Bogor, Indonesia. Vol. 19, 35–58.
Sun, H., and Yin, X. J. (2022). Subjective imagination and objective facts: the internal logic and governance of user-generated content in the social media era. China Editor 3, 49–54.
Supratman, L. P. (2018). Penggunaan media sosial oleh digital native. Jurnal Ilmu Komunikasi 15, 47–60. doi: 10.24002/jik.v15i1.1243
Supratman, L. P., and Wahyudin, A. (2020). Cyber Da’wa of “aa gym daily vlog” as Moslem moderate preaching medium. In Proceedings of International Conference on Da’wa and Communication. doi: 10.2139/ssrn.3737440
Susilawati, S., Chakim, A., Hambali, M., Islamy, M. I., and Rahmaniah, A. (2021). The urgency of digital literacy for generation z in improving learning of islamic religious education. Libr. Philos. Pract. 2, 1–15.
Szymkowiak, A., Melović, B., Dabić, M., Jeganathan, K., and Kundi, G. S. (2021). Information technology and gen Z: the role of teachers, the internet, and technology in the education of young people. Technol. Soc. 65:101565. doi: 10.1016/j.techsoc.2021.101565
Tabatabaei, S., Bulgarova, B. A., Kotecha, K., Patil, S., Volkova, I. I., and Barabash, V. V. (2024). Digital citizenship and paradigm shift in generation z’s emotional communication: social media’s role in shaping Iranian familial bonds. J Infrastructure Policy Development 8:5443. doi: 10.24294/jipd.v8i7.5443
Taber, K. S. (2018). The use of Cronbach’s alpha when developing and reporting research instruments in science education. Res. Sci. Educ. 48, 1273–1296. doi: 10.1007/s11165-016-9602-2
Taylor, S., and Todd, P. (1995). Decomposition and crossover effects in the theory of planned behavior: a study of consumer adoption intentions. Int. J. Res. Mark. 12, 137–155. doi: 10.1016/0167-8116(94)00019-K
Ting, R. S. K., Goh, P. H., and Ong, E. Z. M. (2024). A mixed-methods study on religiosity, pandemic beliefs, and psychological well-being during the COVID-19 pandemic in Malaysia. Pastor. Psychol. 73, 107–132. doi: 10.1007/s11089-023-01080-0
Tirocchi, S. (2024). Generation Z, values, and media: from influencers to BeReal, between visibility and authenticity. Front. Sociol. 8:1304093. doi: 10.3389/fsoc.2023.1304093
Tohit, N. F. M., and Haque, M. (2024). Preparing the Younger generation for an aging society: strategies, challenges, and opportunities. Cureus 16:e64121. doi: 10.7759/cureus.64121
Trafimow, D., Sheeran, P., Conner, M., and Finlay, K. A. (2002). Evidence that perceived behavioural control is a multidimensional construct: perceived control and perceived difficulty. Br. J. Soc. Psychol. 41, 101–121. doi: 10.1348/014466602165081
Tran, K., and Nguyen, T. (2021). Preliminary research on the social attitudes toward AI’S involvement in Christian education in Vietnam: promoting AI technology for religious education. Religion 12:208. doi: 10.3390/rel12030208
Uzun, A. M., and Kilis, S. (2020). Investigating antecedents of plagiarism using extended theory of planned behavior. Computers Education 144, 103700–103714. doi: 10.1016/j.compedu.2019.103700
Vallone, D., Smith, A., Kenney, T., Greenberg, M., Hair, E., Cantrell, J., et al. (2016). Agents of social change: a model for targeting and engaging generation Z across platforms: how a nonprofit rebuilt an advertising campaign to curb smoking by teens and young adults. J. Advert. Res. 56, 414–425. doi: 10.2501/JAR-2016-046
Van der Linden, S. (2011). Charitable intent: a moral or social construct? A revised theory of planned behavior model. Curr. Psychol. 30, 355–374. doi: 10.1007/s12144-011-9122-1
Venkatesh, V. (2000). Determinants of perceived ease of use: integrating control, intrinsic motivation, and emotion into the technology acceptance model. Inf. Syst. Res. 11, 342–365. doi: 10.1287/isre.11.4.342.11872
Vilchinsky, N., and Kravetz, S. (2005). How are religious belief and behavior good for you? An investigation of mediators relating religion to mental health in a sample of Israeli Jewish students. J. Sci. Study Relig. 44, 459–471. doi: 10.1111/j.1468-5906.2005.00297.x
Vossen, H. G., and Valkenburg, P. M. (2016). Do social media foster or curtail adolescents’ empathy? A longitudinal study. Comput. Hum. Behav. 63, 118–124. doi: 10.1016/j.chb.2016.05.040
Wahid, S. H. (2024). Exploring the intersection of Islam and digital technology: a bibliometric analysis. Social Sciences Humanities Open 10:101085. doi: 10.1016/j.ssaho.2024.101085
Wang, Z., Luo, Y., Cao, X., and Jiang, J. (2024). The twisted path to sacredness: a grounded theory study of irrational religious orientation and its psycho-sociological implications. BMC Psychology 12:360. doi: 10.1186/s40359-024-01858-8
Wang, L., and Wong, P. P. W. (2021). Marketing of environmentally friendly hotels in China through religious segmentation: a theory of planned behaviour approach. Tourism Rev. 76, 1164–1180. doi: 10.1108/tr-08-2019-0327
White, J. E. (2017). Meet generation Z: Understanding and reaching the new post-Christian world. Munich: Baker Publishing Group.
Wibowo, A., Chen, S. C., Wiangin, U., Ma, Y., and Ruangkanjanases, A. (2020). Customer behavior as an outcome of social media marketing: the role of social media marketing activity and customer experience. Sustainability 13:189. doi: 10.3390/su13010189
Wilkins-Laflamme, S. (2022a). Digital religion among US and Canadian millennial adults. Rev. Relig. Res. 64, 225–248. doi: 10.1007/s13644-021-00463-0
Wilkins-Laflamme, S. (2022b). Religion, spirituality and secularity among millennials: The generation shaping American and Canadian trends. 1st Edn. London: Routledge.
Wu, J. (2008). On the separation of religious belief and religious behavior: a case study based on the “Chinese Han people’s religious experience survey.”. World Religious Research 4, 118–127.
Xia, J. P. (2023). Lost or redemption? An analysis of the “seeking gods and praying to Buddha” phenomenon among contemporary youth: causes and countermeasures. China Youth Research 9, 77–86.
Ye, J., and Liu, Z. M. (2022). The social roots of the high incidence of depression in the context of social transformation and social intervention. J Hubei University of Econom. 19, 28–33.
Zaid, B., Fedtke, J., Shin, D. D., El Kadoussi, A., and Ibahrine, M. (2022). Digital Islam and Muslim millennials: how social media influencers reimagine religious authority and Islamic practices. Religion 13:335. doi: 10.3390/rel13040335
Zaiddi, S. Z. A. A., and Ismail, Z. A. (2023). Effectiveness of color in gen z’s decision-making for confectionery brands on social media. Int. J. Art Design 7, 87–100. doi: 10.24191/ijad.v7i2.1056
Zeng, J., Abidin, C., and Schäfer, M. S. (2021). Research perspectives on TikTok & its legacy apps| research perspectives on TikTok and its legac y apps—introduction. Int. J. Commun. 15:12.
Zeqiri, J., Alserhan, B., Gleason, K., and Ramadani, V. (2022). Desecularization, social identity, and consumer intention to purchase religious products. Technol. Forecast. Soc. Chang. 177:121522. doi: 10.1016/j.techfore.2022.121522
Zhang, X. Y. (2019). A perspective on the “Buddhist mentality” among youth. Contemp. Youth Res. 2, 39–44.
Zhang, K. (2023). A social psychological analysis of the “incense burning” phenomenon among young people. People’s Forum 20, 86–89.
Zhao, L., Yin, J., and Song, Y. (2016). An exploration of rumor combating behavior on social media in the context of social crises. Comput. Hum. Behav. 58, 25–36. doi: 10.1016/j.chb.2015.11.054
Zhou, Y. (2021). The interconstruction and value of professional and social aspects of information services. Information Theory Practice 12, 19–25.
Zhou, Y., Loi, A. M. W., Tan, G. W. H., Lo, P. S., and Lim, W. (2022). The survey dataset of the influence of theory of planned behaviour on purchase behaviour on social media. Data Brief 42:108239. doi: 10.1016/j.dib.2022.108239
Keywords: digital religion, theory of planned behavior, Generation Z, Chinese youth, social media platforms
Citation: Liu Z, Ghouri AM, Wang J and Lin C (2025) Digital religion and Generation Z: an empirical study in the context of China. Front. Psychol. 16:1536644. doi: 10.3389/fpsyg.2025.1536644
Edited by:
Erin A. Vogel, University of Oklahoma Health Sciences Center, United StatesReviewed by:
Jack David Eller, Global Center for Religious Research, United StatesKatrin Setio Devi, Sebelas Maret University, Indonesia
Copyright © 2025 Liu, Ghouri, Wang and Lin. This is an open-access article distributed under the terms of the Creative Commons Attribution License (CC BY). The use, distribution or reproduction in other forums is permitted, provided the original author(s) and the copyright owner(s) are credited and that the original publication in this journal is cited, in accordance with accepted academic practice. No use, distribution or reproduction is permitted which does not comply with these terms.
*Correspondence: Jing Wang, d2FuZ2ppbmcyMDIyNjZAcHR1LmVkdS5jbg==