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A crucial issue currently facing the Church is its stance on building good and harmonious relationships with all other belief systems within its own community. Although dogmatically the Church explicitly expresses its openness to all religious practices and piety lived out by the faithful according to their traditional beliefs, the Church remains cautious so that in building relationships through dialogue, the traditions of the Church are not lost. This paper aims to highlight the relationship between the Catholic faith and the traditional belief system of the Manggarai people in light of the dogmatic constitution Nostra Aetate. Nostra Aetate is one of the key documents resulting from the Second Vatican Council that addresses the current reality of religious diversity. Through this document, the Church seeks to declare its commitment to reflecting on the fact that all humanity shares a single origin and a single ultimate goal: God Himself. The beliefs or religious system of the Manggarai people is implicitly monotheistic, namely Mori Jari dedek Ema pu’un kuasa. On this basis, the Church sees that the same concept exists in Catholic doctrine. In this study, the author uses qualitative research with a text analysis approach. Text analysis is a methodology in qualitative research that aims to interpret and analyze texts based on their context.

The study critically examines the Gospel of John as a theological text integrating the incarnate Logos and sacramental symbolism. Using a qualitative, library-based approach with historical-critical and hermeneutical analysis, it shows that John’s Gospel not only narrates Jesus’ life but constructs a symbolic, existential, and transformative theological reflection. The Logos shifts from a metaphysical principle to a personal reality in history through the incarnation, enabling a concrete encounter between God and humanity. Within this framework, symbols such as water and bread function as media of revelation guiding individuals toward a living, relational faith experience. Furthermore, sacramental symbolism in the Gospel of John is ontologically grounded in the incarnation of the Logos. Faith is thus understood not merely as intellectual assent but as participation in divine life that transforms human existence. The integration of Christological and sacramental dimensions indicates that faith is holistic, encompassing spiritual, material, and relational aspects. Thus, the Gospel of John presents a theological vision of faith as a concrete and dynamic existential encounter, relevant for contemporary theological reflection.

This article examines the moral philosophy of Saint Augustine, focusing on the concept of free will and its implications for human sinful actions. The study aims to provide a philosophical and theological understanding of Augustine’s concept of free will and to analyze its correlation with human acts of sin. Augustine conceives of free will as a rational capacity inherent in human beings, enabling them to make conscious choices. In its essence, this freedom is oriented toward the good. However, due to the fallen condition of humanity, the will becomes disordered and is directed toward things that are lower than the highest good. Therefore, there exists an inherent correlation between free will and sinful action, wherein sin is understood as the manifestation of a misused will. Accordingly, the thought of Saint Augustine of Hippo affirms that free will is an essential gift that enables human beings to make conscious choices, including the choice to commit sin. Free will does not stand apart from moral reality; rather, it serves as the foundation for explaining that sin occurs as a result of the deviation of the human will from the highest good, namely God. Thus, it can be asserted that there is a clear, close, and inseparable correlation between Augustine’s concept of free will and human sinful action.

This study aims to analyze the participation of the faithful in the Sacrament of Penance and to identify the pastoral challenges influencing its practice in the Vicariate of West Sulawesi, Archdiocese of Makassar. Theologically, the Sacrament of Penance serves as a means of reconciliation that restores the relationship between humanity, God, and the Church. However, in contemporary contexts, its practice encounters various social, psychological, and pastoral dynamics. This research employed a descriptive quantitative approach involving 267 respondents from four parishes through questionnaire distribution. The data were analyzed using percentage-based statistics to map participation frequency, spiritual motivation, level of understanding, post-sacramental experiences, and perceived obstacles. The findings indicate that although most respondents demonstrate strong theological understanding, sincere spiritual motivation, and positive spiritual experiences after receiving absolution, participation remains largely seasonal and periodic. The principal challenges include psychological factors such as shame and anxiety, structural limitations related to schedule and accessibility, and formative deficiencies such as insufficient ongoing catechesis. The study concludes that the primary issue is not a crisis of faith in the sacrament itself, but a gap between theological awareness and concrete practice, thus calling for more dialogical, communicative, and contextual pastoral renewal.

This study examines land-use transformation in Hamadi Rawa I, Jayapura City, focusing on the shift from water catchment to built-up land during 2015–2025. The research employs a mixed-methods approach, combining analysis of Google Earth imagery with interviews with community, government, and academic stakeholders. Findings show the catchment area shrank by 48% (from 17% to 8% of the total area), decreasing from 21.36 ha to 11.20 ha. The built-up area increased by 28.1%, from 70.78 ha to 90.67 ha, with residential development driving most of this growth (51.1%). Three spatial transformation patterns emerged: ecological fragmentation, linear service sector development, and concentric settlement patterns. Idle land was also identified as a phenomenon that damages ecological functions without providing a productive benefit. The conversion was driven by physical-natural factors (basin topography), economic factors (market proximity), socio-demographic factors (urbanization), and especially institutional factors. Customary land transactions outside state control created a governance dilemma between humanity and public order. The study recommends a proactive-collaborative approach with three key instruments: (1) Zero-Reclamation with Adaptive Permitting for stilt structures; (2) fiscal intervention using Idle Land Tax and Payment for Ecosystem Services; and (3) a Participatory Spatial Control Task Force integrating government and customary authorities (Ondoafi).

Prayer (ṣalāh) holds a central and indispensable place within the Islamic faith as one of the most fundamental acts of devotion. This study is designed to investigate the extent to which salah contributes to the formation and strengthening of religious consciousness among Muslims, as manifested in changes to individual attitudes, conduct, and discipline in everyday life. Employing a qualitative design grounded in library-based research, this study draws on primary Islamic sources, including the Qur'an and prophetic traditions, alongside relevant contemporary scholarly works. The findings reveal that the consistent practice of salah, carried out with sincerity and mindfulness, plays a meaningful role in cultivating spirituality, deepening the bond between humanity and the Creator, and fostering conduct that aligns with Islamic values. Moreover, salah is demonstrated to serve as an effective mechanism for self-regulation, discouraging unethical behavior while enhancing individual moral character. In conclusion, salah transcends its ritual dimension to function as a vital and holistic instrument for building comprehensive religious consciousness in the daily lives of Muslims.

The Operational Aspect in Islam emphasizes that production activities must benefit humanity or be related to meeting human needs. For example, the selection of raw materials should not come from haram sources, the production process should be free from activities prohibited by Sharia, production should not be excessive, and there should be no waste. The Islamic view on human resources emphasizes that all workers are huan beings, not robots or business tools. A A Business Feasibility Study refers to an analysis of a business plan, both prior to its implementation and once the business is operating on a regular basis. The aim of this study is to evaluate the operational aspects and human resource management within the feasibility study of the Islamic-based convection business, Brand 57 Busana Pekalongan. This research employs a qualitative approach. The data were collected through field research, which involves conducting the study directly at the site where the phenomena related to the research problem occur. The techniques applied for data collection include observation, interviews, and documentation The result of this study indicate that the Brand 57 Busana pekalongan is feasible in terms of operational and human resource management aspects from a Sharia businesss feasibility study perspective because it has chosen a strategic location, good product quality, adequate production capacity, and technology utilization. In addition, the brand 57 Busana Pekalongan convection is deemed permissible for operational production activities from an Islamic perspective, such as production activities based on Islamic values and Maqashid Syariah. In the implementation of human resources management, the Brand 57 Busana Pekalongan convention has implemented job descriptions, a Muslim work ethic, a fair and decent salary distribution system.

This study examines the Massuru’ Tondok ritual as a space for encountering the Transcendent within the Aluk Todolo belief system of the Torajan community in the villages of Suppiran, Mesakada, and Salisali (SMS), Pinrang Regency, South Sulawesi. The ritual is understood not merely as a cultural tradition, but also as a religious expression through which the community establishes a relationship with Puang Matua as the Supreme Being. This research employs a qualitative method using a literature review approach. The analysis is based on Ninian Smart’s theory of the dimensions of religion, particularly the doctrinal, mythological, ritual, experiential, ethical, social, and material dimensions. The findings reveal that Massuru’ Tondok contains interconnected religious elements manifested through myths, ritual symbols, sacrificial offerings, prayers, customary regulations, communal participation, and sacred material objects. The ritual functions as a medium for expressing gratitude, seeking protection, fertility, and prosperity, while also strengthening social solidarity and maintaining harmony between humanity, nature, and the Divine. Therefore, this study concludes that Massuru’ Tondok represents a living religious and cultural heritage that continues to hold deep spiritual and social significance for the Aluk Todolo community.

The moral crisis faced by the Indonesian nation is a serious challenge that can threaten the integrity and sustainability of the country's future. Phenomena such as corruption, intolerance, and weakening social integrity are clear evidence of the declining implementation of the noble values ​​contained in Pancasila. Pancasila Education has a strategic position in building national character and instilling moral values, especially in the younger generation. This article aims to examine the moral crisis in Indonesia and analyze the role of Pancasila Education in providing solutions to these problems. This study uses a literature research method to assess the relevance of Pancasila values ​​and the effectiveness of the implementation of Pancasila Education. The study results show that Pancasila values ​​such as religiosity, humanity, unity, democracy, and social justice have great potential in forming moral individuals. However, there are various challenges, including low student interest, lack of innovation in teaching, and the influence of globalization that can hinder the optimization of Pancasila Education. To overcome these obstacles, strategic steps are needed such as strengthening the curriculum, improving the quality of educators, and collaboration between families, schools, and the community. With maximum implementation, Pancasila Education can be the main key to rebuilding the nation's morality.

Knowledge should not only make human beings intellectually capable, but also guide them to understand the meaning and direction of life. However, in modern education, knowledge is often reduced to an instrument for obtaining grades, degrees, employment, and material success. This condition indicates a crisis of meaning in education, where knowledge grows rapidly but is not always followed by moral awareness and spiritual maturity. This article examines the Philosophy of Unity of Sciences as an alternative paradigm to restore the meaning of knowledge in modern education. This study uses library research with a descriptive-critical approach. The primary sources include the Qur’an, Hadith, Al-Ghazali’s Iḥyā’ ‘Ulūm Al-Dīn, Syed Muhammad Naquib Al-Attas’ Islam and Secularism, and the Javanese ethical text Serat Wedhatama. This article is also strengthened by the thoughts of Muslim scholars such as Al-Kindi, Al-Farabi, Ibn Sina, Al-Biruni, Ibn Al-Haytham, Al-Khawarizmi, and Ibn Khaldun. The result of this study shows that the Philosophy of Unity of Sciences views all knowledge as originating from Allah. Therefore, religious knowledge and general knowledge should not be separated or opposed to each other. Both should work together to form human beings who are faithful, rational, ethical, and responsible. In this sense, knowledge can be understood as “a way home”, namely a way to return to God, to the self, to humanity, and to nature.

The contemporary ecological crisis demonstrates an imbalance in the relationship between humans and nature that is not only ecological, but also theological and moral. This article aims to analyze the ecological crisis from the perspective of Augustine of Hippo through the concepts of free will (liberum arbitrium) and the order of love (ordo amoris), as well as their relevance to the relationship between humans and nature. This study employs a qualitative approach using the library research method. The primary data sources are secondary literature, namely books and academic studies discussing Augustine’s philosophical and theological thought, supported by journal articles, Church documents, and contemporary ecotheological studies. The data were analyzed using descriptive-analytical and hermeneutic methods. The results of the study indicate that the ecological crisis originates from the disorientation of human will influenced by excessive self-love, which gives rise to an anthropocentric and exploitative attitude toward nature. From Augustine’s perspective, the restoration of the relationship between humans and nature requires an order of love directed toward God as the highest good. Therefore, the ecological crisis is understood as a spiritual crisis that demands an inner transformation of humanity in establishing an ethical relationship with all creation.

The Qur'an al-Karīm employs at least four principal terms in referring to human beings, namely al-basyar, al-insān, al-nās, and banī Ādam. These terms are not merely synonymous; rather, each represents distinct yet complementary dimensions of humanity in constructing a holistic concept of the human being. This study aims to: (1) analyze the semantic meanings of these four terms based on mufrodat studies, Makkiyah-Madaniyah classification, and asbābun nuzūl; (2) compare the interpretations of classical scholars - Al-Ṭabarī, Ibn Kathīr, Al-Qurṭubī, and Fakhr Al-Rāzī - with those of contemporary scholars - Sayyid Quṭb, Ibn ‘Āshūr, M. Quraish Shihab, and Buya Hamka; and (3) formulate their implications for Islamic education. This research employs a library research method using the tafsīr maudhū‘ī approach integrated with Izutsu’s semantic analysis model. The findings reveal that al-basyar represents the physical-biological dimension of human beings; al-insān represents the spiritual dimension in relation to ‘ubūdiyyah toward Allah; al-nās represents the social-collective dimension; and banī Ādam represents the intellectual-rational dimension inherited from Adam through the divine gift of teaching al-asmā’ (Qur'an 2:31). Collectively, these four dimensions provide fundamental implications for the development of objectives, curriculum, methodology, and evaluation within holistic and comprehensive Islamic education.

This study examines the concept of God’s holiness in Leviticus 10:1–7 through an exegetical approach to the event of the “strange fire” offered by Nadab and Abihu. The background of this research lies in the need to rediscover the true meaning of God’s holiness, which is often misunderstood in contemporary worship practices. The purpose of this study is to explore the theological meaning of the passage and its implications for faith and worship. The research uses a qualitative method based on literature study, focusing on historical, literary, and thematic analysis of the biblical text. The findings reveal that God’s holiness in this passage is absolute and cannot be violated without serious consequences. The action of Nadab and Abihu in offering unauthorized fire shows that worship is not only about sincere intention but also about obedience to God’s commands. The immediate divine judgment highlights that God’s holiness demands total reverence. Furthermore, this event serves as a warning for the community to maintain holiness in worship. In conclusion, God’s holiness in Leviticus 10:1–7 is radical and requires complete obedience from humanity. The implication of this study is the importance of cultivating reverence, discipline, and obedience in worship, ensuring that faith practices are aligned with God’s will rather than human preference.

This study aims to analyze the short story “Siapakah Keluarga dari Tubuh yang Kacau Itu?” by Radja Sinaga using structural and moral approaches in order to obtain a comprehensive understanding of its content and meaning. The structural approach is employed to examine intrinsic elements, including theme, characters and characterization, plot, setting, point of view, language style, and message. Meanwhile, the moral approach is used to reveal the ethical values and life lessons contained in the short story. This study applies a descriptive qualitative method, with data collected through library research by means of intensive reading and systematic note-taking of the text. The results show that the short story demonstrates a strong structural unity, with the main theme focusing on human suffering caused by war and the loss of family. In addition, several moral values are identified, such as humanity, familial love, criticism of violence, loss of identity, and resilience in facing suffering. The use of the second-person point of view also strengthens the reader’s emotional engagement with the story. Therefore, the combination of structural and moral approaches provides a deeper understanding of the meaning of the short story and its relevance to real-life contexts. This study is expected to enrich literary studies and enhance readers’ appreciation of literary works.

Narcotics abuse is no longer considered a victimless crime, but rather an offense that claims numerous victims and inflicts a prolonged catastrophe upon humanity. Furthermore, an emerging challenge is narcotics cases committed by recidivists, namely individuals who re-offend after having been previously convicted and sentenced. Recidivist status raises juridical issues, as it constitutes grounds for the aggravation of criminal penalties. The objective is to ensure that the imposition of criminal sentences effectively provides a deterrent effect and precludes the offender from repeating the same criminal offense. The existence of narcotics abuser recidivists also creates a distinct dilemma for Law Enforcement Officials. Judges are mandated to impose fair and proportionate sentences in accordance with statutory regulations. The recidivist status of a narcotics abuser frequently serves as a justification for Law Enforcement Officials to bypass the integrated assessment required for rehabilitation. This research utilizes a normative legal research method, employing statutory and conceptual approaches. The legal materials used consist of primary legal materials, taking the form of statutory regulations and court decisions, as well as secondary legal materials, comprising legal books and journals, which are analyzed using a descriptive-analytical method. The research findings indicate that recidivists may obtain rehabilitation even in the absence of an assessment. This research concludes that the objectives of sentencing, in addition to providing a deterrent effect, aim to cure or at least restore the offender's condition through rehabilitation; however, guidelines or jurisprudence are required to ensure legal certainty and consistency of application in the future.

The expression “God regretted” in Genesis 6:7 is one of the most theologically problematic statements in the Old Testament, as it seems to contradict the classical doctrine of God’s immutability. This study aims to examine the meaning of this expression through an exegetical approach, emphasizing the analysis of the Hebrew text and the lexical use of the word nāḥam. The method employed is qualitative-descriptive with a historical-grammatical and biblical-theological approach. The primary data are derived from the Hebrew text in the Biblia Hebraica Stuttgartensia and supported by lexical sources. The results indicate that the word nāḥam in Genesis 6:7 does not imply regret in the sense of wrongdoing, but rather refers to divine sorrow over the moral corruption of humanity. The expression represents a form of anthropomorphism used to depict the relationship between God and humans in language comprehensible to human beings. From an Old Testament theological perspective, this text affirms that God is relational and active in history, without compromising the consistency of His character. Therefore, the “regret of God” does not contradict the doctrine of divine immutability, but rather enriches the understanding of His involvement in human life.

Environmental damage caused by human activities has become an increasingly pressing global issue. Poetry as a literary work has the power to represent ecological problems symbolically and critically. This study aims to describe the representation of the impact of the environmental crisis in Taufiq Ismail's poems, namely "Menengajah Ke Atas, Merenungi Ozone yang Tak terlihat" and "Membaca Tanda-Tanda." The analysis is based on Greg Garrard's ecocritical study. This study uses a qualitative method with content analysis techniques. There are two stages of analysis, namely the literal and symbolic meaning of the poems, then an ecocritical interpretation is carried out based on Garrard's categories which include pollution, wilderness, apocalypse, dwelling, animals, and earth. The results of the study indicate that both poems represent the impact of the environmental crisis through health problems due to pollution and radiation, damage to water and forest ecosystems, climate change, threats to human living space, and the decline in biodiversity. The research findings also show that the most dominant categories are pollution and apocalypse, which confirms that the environmental crisis in Taufiq Ismail's poems is the result of human behavior that ignores nature. Thus, Taufiq Ismail's poems not only function as aesthetic works, but also as cultural criticism and moral warnings for humanity.

Environmental damage caused by human activities has become an increasingly pressing global issue. Poetry as a literary work has the power to represent ecological problems symbolically and critically. This study aims to describe the representation of the impact of the environmental crisis in Taufiq Ismail's poems, namely "Menengajah Ke Atas, Merenungi Ozone yang Tak terlihat" and "Membaca Tanda-Tanda." The analysis is based on Greg Garrard's ecocritical study. This study uses a qualitative method with content analysis techniques. There are two stages of analysis, namely the literal and symbolic meaning of the poems, then an ecocritical interpretation is carried out based on Garrard's categories which include pollution, wilderness, apocalypse, dwelling, animals, and earth. The results of the study indicate that both poems represent the impact of the environmental crisis through health problems due to pollution and radiation, damage to water and forest ecosystems, climate change, threats to human living space, and the decline in biodiversity. The research findings also show that the most dominant categories are pollution and apocalypse, which confirms that the environmental crisis in Taufiq Ismail's poems is the result of human behavior that ignores nature. Thus, Taufiq Ismail's poems not only function as aesthetic works, but also as cultural criticism and moral warnings for humanity.

This study aims to reflect on the theological meaning of natural disasters in Sumatra (Aceh, Simeulue, Padang) from an ecological perspective. Although Sumatra is geologically prone to earthquakes and tectonic activities due to its location on the Pacific Ring of Fire, hydrometeorological disasters such as floods and landslides are exacerbated by human actions, including deforestation, watershed degradation, and uncontrolled land conversion. This research employs a qualitative-descriptive approach using library research and a theological-reflective method. Primary sources include Sacred Scripture, Church documents (Laudato Si', Gaudium et Spes, General Directory for Catechesis), and relevant ecological theology literature. The findings indicate that natural disasters in Sumatra can be interpreted as "signs of the times" revealing both ecological and moral crises. Disasters are not divine punishment but consequences of humanity's misuse of freedom in managing creation. Ecological conversion is urgently needed at personal, social, and structural levels. Within the catechetical framework, disaster experiences become "texts of life" that guide the faithful toward mature faith expressed in lifestyle changes, solidarity, and responsibility for our common home.

The creation narrative in Genesis 1–2 serves as an essential theological foundation for understanding the origin of the world and the nature of humanity. This text not only describes God’s creative acts but also affirms the unique dignity of human beings. This study aims to examine the meaning of the creation narrative in Genesis 1–2 and its relevance to the concept of human dignity in the modern era. The method employed is a literature study using exegetical and theological approaches, through analysis of biblical texts and relevant scholarly sources. The findings indicate that Genesis 1 emphasizes order, the goodness of creation, and the creation of humans in the image and likeness of God (imago Dei), while Genesis 2 highlights the relational and existential dimensions of humanity, including relationships with God, others, and nature. The concept of imago Dei affirms that humans possess intrinsic value, freedom, reason, and moral responsibility. In a contemporary context, this narrative remains relevant as an ethical foundation to reject violations of human dignity such as discrimination, violence, and exploitation, while also encouraging ecological awareness and responsibility toward the environment. Therefore, the creation narrative holds not only theological significance but also contributes meaningfully to the development of humane, dignified, and sustainable values.