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The growing environmental crisis underscores the need for education systems to foster ecological responsibility among students. This study explores the potential for multifaith schools to cultivate environmental moral education through an interreligious pedagogical model. By integrating diverse religious teachings on ecology, the proposed model aims to promote shared moral values for environmental protection and sustainability. The research addresses the gap in existing environmental education, which often lacks an integrated approach that incorporates various religious perspectives. Through a qualitative research design, the study analyzes curricula, observes classroom practices, conducts interviews with educators, and evaluates existing environmental education frameworks in multifaith schools. The study identifies key strategies, including the incorporation of eco-ethics from different religious traditions, project-based learning, and interfaith dialogues, as effective means of fostering ecological responsibility. However, challenges such as balancing doctrinal differences, overcoming biases, and developing inclusive pedagogy remain. The study emphasizes the importance of designing educational content that respects all faiths and promotes intercultural dialogue, thereby encouraging a collective commitment to sustainability. The findings suggest that multifaith schools can serve as powerful platforms for environmental moral education, highlighting the value of integrating religious perspectives into sustainability education. The study concludes with recommendations for incorporating interreligious eco-ethics into curricula and teacher training programs and suggests future research on the long-term impact of interreligious environmental education and its applicability in diverse cultural contexts.

Penelitian ini bertujuan menjelaskan penanggulangan kekerasan seksual yang melindungi korban melalui putusan pengadilan, media sosial, dan kebijakan tanpa pemidanaan. Adanya putusan pengadilan dengan terdakwa Herry Wirawan dan Moch Subchi Azal Tsani pada tindak pidana kekerasan seksual menunjukkan putusan yang dapat dipersoalkan dari sudut perlindungan korban. Realitas ini berada pada kondisi masyarakat yang mengalami erosi moralitas, korban yang seharusnya memperoleh perlindungan dari putusan pengadilan justru sebaliknya. Kondisi ini menjadi materi pemberitaan media massa, apalagi terkait dengan korban kekersan seksual yang menderita fisik, mental, dan sosial. Adanya realita peradilan pidana seperti ini menarik ditengah keterbatasan hukum pidana melindungi korban, dan pada sisi yang lain ada sarana sanksi lain yang dapat digunakan untuk melindungi korban ke dalam kerangka pidana tambahan. Penelitian bersifat yuridis normatif dengan spesifikasi penelitian hukum inkonkreto. Analisisnya berupa analisis deskriptif analitis. Hasil penelitian mengungkapkan penanggulangan tindak pidana kekerasan seksual melalui putusan pengadilan tidak menunjukkan konsistensi pada perlindungan korban kekerasan. Pidana yang dijatuhkan mendekati tuntutan jaksa. Begitu pula pengenaan sanksi restitusi dengan nilai nominal yang tidak sama. Masih adanya putusan yang tidak mencakup restitusi menunjukkan lemahnya perlindungan bagi pemulihan korban, meskipun secara normatif pengenaan restitusi telah diatur. Pemberitaan media massa telah bermanfaat mempengaruhi persepsi masyarakat tentang kekerasan seksual dan dampaknya bagi korban termasuk pengenaan sanksi pidana yang berat, pemulihan korban dan ancaman pencabutan ijin operasional. Merekonstruksi perlindungan korban kekerasan seksual melalui penguatan media massa termasuk media sosial, penerapan sanksi pidana yang membuat jera, pemulihan korban melalui restitusi dan kompensasi kebijakan sosial yang mewujudkan kesejahteraan korban dengan memulihkan hak-hak korban, penguatan kesehatan mental masyarakat melalui perilaku yang menjunjung tinggi moralitas, menguatkan evaluasi yang berbasis laporan masyarakat dan penerapan sanksi perdata dan adminstrasi sebagai pidana tambahan. Kata Kunci : Penanggulangan, Media, Kebijakan, kesehatan Mental, Restitusi  

The purpose of this study is to investigate how religious education influences the development of a person's character in their early adult years. A person's identity, moral independence, and life values are formed during the crucial developmental stage of early adulthood, which has a big influence on their future. This study examines the role that Christian Religious Education plays in promoting character development that embodies Christian values like love, honesty, responsibility, and integrity using a qualitative research approach based on a literature review. According to the findings, Christian Religious Education is crucial for raising people's moral consciousness, establishing spiritual principles, and assisting them in overcoming social obstacles. Christian Religious Education helps people develop a Christ-centered identity, improves their capacity for responsible decision-making, and promotes engagement in worthwhile social activities by teaching them God's Word. This study does, however, also point out a number of issues that could compromise the efficacy of character education, including the impact of digital media and social settings. According to the study's findings, Christian religious education plays a vital role in forming morally pure and motivated young adults. To foster an atmosphere that encourages character development, families, educational institutions, and society must work together. It is anticipated that the results will offer useful insights for creating more pertinent and successful Christian Religious Education initiatives.

This article explores the reframing of holistic education by integrating spirituality and ethics as core components to achieve transformative impact. The study highlights the limitations of conventional education systems that prioritize cognitive development while neglecting moral and spiritual dimensions. The objective is to propose a more comprehensive educational paradigm that nurtures learners as whole individuals—intellectually, emotionally, morally, and spiritually. Using qualitative literature analysis, this study identifies the role of spiritual and ethical integration in shaping character, enhancing empathy, and fostering social responsibility. The findings suggest that embedding these values within curriculum design and instructional practices contributes to meaningful personal development and community transformation. By addressing the growing need for a more inclusive approach to education, the article emphasizes how integrating spirituality and ethics can bridge gaps in traditional educational models. The research underscores the importance of fostering emotional and moral intelligence alongside intellectual growth, particularly in a world where global challenges require not only intellectual problem-solving but also ethical decision-making and empathy. The implications emphasize the need for inclusive and humanistic approaches in education, encouraging educators to act as facilitators of life values and agents of change. Through the integration of spirituality and ethics, education can help shape a new generation of compassionate leaders and engaged citizens. By reimagining holistic education through this lens, the article offers a framework that aligns academic achievement with ethical consciousness and spiritual growth, ultimately fostering a more just and compassionate society. This transformative approach offers a comprehensive model for educators and policymakers aiming to prepare students not only for professional success but also for meaningful lives rooted in integrity and responsibility.

Philosophy plays a vital role in nurturing religious education by encouraging critical thinking and ethical inquiry. This study explores the dialogical relationship between philosophy and religion in an educational context, emphasizing how philosophical frameworks can help students engage with complex theological questions. The paper also highlights the benefits of integrating philosophical discussions into religious curricula to enhance moral reasoning and intercultural dialogue.

Toxic leadership in church contexts is not merely an organizational problem; it can become a psychospiritual wound when pastoral authority is used to shame, silence, manipulate, or control congregants in the name of God. This article examines pastoral counseling for congregants who experience inner wounds caused by toxic leadership in the church. The study addresses a gap in previous research: leadership studies have clarified the concepts of abusive supervision and destructive leadership. In contrast, religious trauma research has described spiritual abuse, yet fewer works have developed a constructive pastoral counseling synthesis that integrates both fields. Using a conceptual and integrative literature review design, this article draws on peer-reviewed studies on toxic leadership, spiritual abuse, institutional betrayal, moral injury, trauma-informed care, and spiritually integrated psychotherapy. The synthesis proposes that pastoral counseling in this context must be trauma-informed, spiritually competent, ecclesially accountable, and clinically humble. Three findings are advanced: toxic church leadership wounds identity, agency, and God-image; pastoral counseling must begin with safety, validation, narrative reconstruction, and protection of conscience; and recovery requires individual care and institutional repair through accountability, referral pathways, and anti-retaliatory church culture. The article concludes that pastoral counseling is most constructive when it becomes a ministry of truth-telling, non-coercive accompaniment, and communal restoration rather than a tool for preserving abusive systems.

collaborative learning -based aqidah akhlak learning system in improving students' social skills. In the era of globalization, social skills are one of the important aspects in the formation of students. Collaborative learning not only focuses on academic achievement but also on the development of communication skills, cooperation, and empathy. The method used in this study is library research from various sources related to the research topic. Data collection is carried out through studies, research, analysis of scientific articles, books, journals or magazines and electronic sources related to collaborative learning-based aqidah akhlak learning . The data is then analyzed descriptively. Results from review library research shows that collaborative learning is an approach that emphasizes cooperation between students in groups to achieve common learning goals. Collaborative learning strategies in Islamic religious education are approaches that prioritize interaction and cooperation between students to achieve a deeper and more holistic understanding of the teaching material. Well-designed learning will make it easy to overcome behavior in students. The application of collaborative learning not only improves students' understanding of the concept of aqidah and akhlak, but also strengthens their social skills. The importance of social interaction, student involvement actively in the learning process, discussing, and working together in solving case studies of the concept of aqidah and akhlak. By implementing the method, it can be an effective strategy in improving student cooperation and students are better able to understand the material of aqidah and akhlak in depth and apply Islamic values in everyday life and can be applied more widely in Educational context religion Islam.

This article discusses holistic education in Catholic schools as a means of forming Christian character. Holistic education integrates spiritual, moral, intellectual, and social dimensions to build a whole person according to the values ​​of the Gospel. Case studies in several Catholic schools show that holistic education encourages students to actively participate in church and community life. This article also discusses challenges in its implementation, such as differences in student backgrounds, and strategies to overcome them.

Education is an activity that proceeds through stages and levels. After the effort or activity is completed, it is hoped that the goal will be achieved. Because it is gradual and multilevel, the goal of education is not a fixed and static object, but it is the whole of a person's personality, relating to all aspects of his life. The aim of this research is to reveal the concept of the goals of Islamic education in the view of Qurais Sihab. The method used in this research is a qualitative method with a library research approach by using books, magazines and articles related to this research theme as the main data source. The results of this research show that; The concept of the aim of Islamic education contained in QS Al-Baqarah verse 30 is to develop humans individually and in groups so that they are able to carry out their functions as His servants and caliphs, in order to build this world in accordance with the concept set by Allah SWT, while the concept of the aim of Islamic education is contained in QS Hud verse 61 are, being able to create a pious servant, showing the breadth of Allah's knowledge, the formation of noble morals in students which is found in the application of moral education itself, producing knowledgeable students, producing capable students, and The concept of the aim of Islamic education in QS Ad-Dzariyat verse 56 is to form obedient and obedient humans, especially to the Creator. Because the characteristic of an educated person is obedience and obedience to applicable norms and rules.    

The article is entitled "Islamic education learning strategies in increasing religious literacy. This article was written because students still lack interest in reading Islamic education books. This article explores what kind of application of Islamic education learning strategies in increasing religious literacy by teachers of Islamic education subjects such as moral beliefs at MAN 2 Payakumbuh. The aim is to find out what obstacles there are in its implementation. This type of research uses a qualitative approach to describe the implementation of Islamic education learning strategies to increase religious literacy at MAN 2 Payakumbuh. We obtained data through interviews with class XI Aqidah Akhlak teachers, and interviews with class XI students as well as observations. This research obtained the results that the implementation of Islamic education learning strategies implemented by schools and implemented by teachers was not satisfactory and still had many shortcomings. There were 5 strategies implemented, namely: visiting the library, asking students to read for 20 minutes before learning started, making wall magazines, organizing a literacy corner for each class, organizing competitions related to literacy. Even though all strategies have been implemented, there are still gaps. The obstacles to students' lack of interest in reading textbooks, especially Islamic education books, are students' lack of interest in reading textbooks and students' lack of awareness of the importance of reading textbooks, external factors, namely the environment, from friends, from the family environment and school facilities that are rarely used.

The employment crisis of higher education graduates, the low relevance of the curriculum, and the need for community empowerment encourage the importance of transforming social education based on values ​​and local contexts. This study aims to explore the integration of the sociopreneurship approach in social welfare education in Indonesia, especially in State Islamic Universities (PTKIN). Using an explorative-critical literature study method, this study examines the theoretical framework, international curriculum practices, and recommends a contextual curriculum model based on Islamic values ​​and community empowerment. The results show that the sociopreneurship curriculum can increase active student participation, strengthen social character, and create sustainable solutions to welfare challenges. The integration of Islamic values ​​such as justice, maslahat, and social responsibility is an important moral foundation in the development of this curriculum. This study recommends designing a project-based curriculum, multi-sector involvement, and support for higher education policies as prerequisites for implementing the model systematically.    

Christian parents frequently negotiate intensive caregiving expectations, moral responsibility, economic pressure, and ecclesial ideals of faithful family life. These demands may produce emotional exhaustion that resembles parental burnout but is often interpreted only as spiritual weakness or lack of discipline. This constructive study aims to formulate a restorative-integrative model of pastoral counseling for Christian parents who experience emotional exhaustion in childrearing. The method is a qualitative literature study using integrative narrative synthesis of peer-reviewed studies on parental burnout, religious coping, family support, and Christian pastoral counseling. The analysis identifies four central findings: emotional exhaustion is the core symptom that drives distancing and reduced parental efficacy; burnout emerges from an imbalance between risks and resources; spiritual narratives can function either as resources or as sources of guilt; and pastoral counseling is most constructive when it combines empathic presence, theological reframing, emotion regulation, communal support, and referral ethics. The study implies that churches need pastoral systems that normalize help-seeking, protect parents from moralistic judgment, and connect spiritual care with psychologically informed intervention.

This article addresses the pastoral problem of congregants who experience persistent feelings of worthlessness, a condition that often appears at the intersection of shame, fragile self-worth, social isolation, and distorted religious interpretation. The objective is to construct a Christian pastoral counseling framework that is biblically grounded, psychologically informed, and ecclesially accountable. This study uses a qualitative constructive literature design through critical synthesis of recent journal articles and classical pastoral counseling. The analysis identifies four main findings. First, worthlessness should not be reduced to moral weakness or lack of faith because it involves psychological, relational, and spiritual dynamics. Second, churches may either intensify shame through stigma and spiritual reductionism or become restorative communities through hospitality, lament, and safe accompaniment. Third, pastoral counseling requires a movement from empathic assessment, validation, and narrative clarification toward theological reframing of identity in Christ. Fourth, responsible pastoral care includes collaboration with mental health professionals when risk, trauma, or clinical symptoms exceed pastoral competence. The implication is a constructive model in which pastoral counseling helps congregants reinterpret self-worth through grace, embodied community, and disciplined referral rather than through advice-giving or doctrinal correction alone.

This article constructs a Christian pastoral counseling framework for congregants who experience trauma caused by social rejection. Social rejection within family, peer, workplace, or church communities may wound identity, belonging, agency, and spiritual meaning; however, pastoral responses often remain either overly moralistic or merely consolatory. The objective of this study is to formulate a trauma-informed and theologically accountable model of pastoral counseling that can be used by local church ministers without replacing professional mental health care. This study uses a qualitative constructive literature review by synthesizing recent studies on trauma-informed care, social exclusion, religious coping, chaplaincy, and pastoral theology published before 2024. The analysis identifies five core findings: trauma from social rejection is primarily relational; pastoral care must begin with safety, consent, and validation; theological interpretation should resist victim-blaming; congregational belonging is part of recovery; and referral ethics are necessary when symptoms exceed pastoral competence. The proposed model integrates safe presence, narrative listening, theological reconstruction, communal restoration, and clinical referral. The implication is that churches need a pastoral counseling culture that protects wounded congregants from retraumatization while sustaining spiritual hope, relational repair, and responsible interdisciplinary collaboration.

The purpose of of this research is to describe environmental degradation in the novel Teruslah Bodoh Jangan Pintar by Tere Liye using the ecological study of literary Grag Gerrard's ecological study of literature theory. This research is a descriptive qualitative research, in which data findings are in the form of quotations or dialog related to environmental degradation in the novel Teruslah Bodoh Jangan pintar by Tere Liye. Smart by Tere Liye. The results show that environmental degradation includes 6 (six) forms of environmental degradation in the novel. this novel, namely 10 pollution, 6 wilderness, 13 disasters, 12 dwellings, 4 animals and 8 earth. Meanwhile, 3 (three) efforts to overcome environmental degradation (environmental ethics) in this novel are 3 attitude of responsibility towards nature, 4 attitudes of love and care for nature and 1 attitude of not disturbing the life of nature. Among these, the most dominant form of degradation found in the novel is natural disasters, as shown through various excerpts and dialogues. This study is also relevant to academic learning as it enriches students' textual understanding while fostering social awareness, moral responsibility, and environmental concern.

This constructive literature study examines pastoral counseling for Christian couples experiencing emotional absence in marriage. Emotional absence is not identical with open conflict; it appears as reduced responsiveness, muted affect, spiritualized avoidance, and routine coexistence without felt connection. The study aims to formulate an integrative pastoral counseling framework that is theologically accountable and clinically informed. The method is a constructive qualitative literature study using thematic synthesis of studies on marital satisfaction, emotional suppression, perceived partner responsiveness, spiritually integrated psychotherapy, and Christian marital theology published primarily before 2024. The findings indicate that emotional absence should be read as a relational-spiritual rupture involving affect regulation, attachment insecurity, weakened mutual responsiveness, and distorted uses of religious language. The article proposes the REKAT framework: recognition of relational rupture, empathic attunement, covenantal communication, accountable spiritual practices, and tracked follow-up within church care. The framework places Scripture, prayer, confession, forgiveness, and community support within ethical safeguards, especially screening for violence, coercion, and severe mental health risk. The implication is that pastoral counseling can move beyond moral exhortation toward structured accompaniment that rebuilds emotional presence, responsibility, and covenantal intimacy in Christian marriage.

This study is a library research that aims to analyze the concept and relevance of coastal education in the Straits of Malacca in shaping character and improving the welfare of maritime communities. The study reviews a wide range of literature, including scientific journals, books, and policy documents related to character education, Malay local wisdom, and environmental education in coastal areas. The findings indicate that education in the coastal region of the Straits of Malacca serves not only as a means of knowledge transmission but also as a medium for internalizing the cultural and moral values of the Malay maritime community—values characterized by religiosity, independence, and environmental awareness. The ideal form of coastal education is an integrative model that combines Islamic character values, local wisdom, and ecological consciousness within a contextual learning system that reflects the realities of maritime life. The study concludes that strengthening character education based on coastal culture can serve as an effective strategy for creating resilient, competitive, and sustainable coastal societies amid global social and ecological change.

National education faces challenges related to quality, efficiency and management. Several important problems in the education system include: (1) student moral behavior, (2) distribution of learning, (3) less efficient internal systems, (4) poor organization, (5) education management that is not in line with national development, and (6) lack of professionalism in resources. One effort to overcome this problem is to improve learning strategies, which are very important for the success of the learning process. One of the aspects studied in this journal is the teaching of the Islamic religion from Abuddin Nata's perspective. The results of the literature search show that an Islamic-based learning approach can shape student behavior. One effective strategy is to use an approach that is appropriate to the learning objectives and emphasizes skills and learning processes such as the Islamic education model which integrates skills, problem solving and memory formation.

A literary work is a written or oral work that is conveyed using language as the main medium, which is a person's expression created based on thoughts, experiences, opinions and feelings. Poetry is a form of literary art that combines the beauty of language, emotion and imagination to express feelings and ideas in depth. Poetry contains the author's emotions and experiences that remain imprinted in memory. Poetry has hidden meanings wrapped in rhyming language so it is more interesting to read. The author is interested in analyzing the poem "Senja di Pelabuhan Kecil" by Chairil Anwar, because the poem is formed with a straightforward language but has a broad meaning and contains many moral messages in the poem. The aim of this research is to find out the moral message in Chairil Anwar's poetry and to improve the author's understanding of the pragmatic approach. This research method uses a qualitative descriptive method that analyzes and explains the moral message of the poem "Senja di Pelabuhan Kecil" by Chairil Anwar using observation studies. The pragmatic approach is an approach to literary criticism that wants to show readers' impressions and acceptance of literary works. Based on the results of the analysis of the poem "Sunja di Pelabuhan Kecil" it can be concluded that this poem contains a moral message about sincerity in accepting a loss and not dwelling on sadness.    

A literary work is a written or oral work that is conveyed using language as the main medium, which is a person's expression created based on thoughts, experiences, opinions and feelings. Poetry is a form of literary art that combines the beauty of language, emotion and imagination to express feelings and ideas in depth. Poetry contains the author's emotions and experiences that remain imprinted in memory. Poetry has hidden meanings wrapped in rhyming language so it is more interesting to read. The author is interested in analyzing the poem "Senja di Pelabuhan Kecil" by Chairil Anwar, because the poem is formed with a straightforward language but has a broad meaning and contains many moral messages in the poem. The aim of this research is to find out the moral message in Chairil Anwar's poetry and to improve the author's understanding of the pragmatic approach. This research method uses a qualitative descriptive method that analyzes and explains the moral message of the poem "Senja di Pelabuhan Kecil" by Chairil Anwar using observation studies. The pragmatic approach is an approach to literary criticism that wants to show readers' impressions and acceptance of literary works. Based on the results of the analysis of the poem "Sunja di Pelabuhan Kecil" it can be concluded that this poem contains a moral message about sincerity in accepting a loss and not dwelling on sadness.