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This study looks at how the Contextual Teaching and Learning (CTL) model is used in Christian Religious Education (CRE) and checks how it helps students develop their critical thinking abilities. In today’s education system, students are not just expected to remember Bible stories, but also to understand what they mean, think about the moral lessons, and use Christian values wisely in their everyday lives. However, past observations show that CRE classes often use a lot of lectures and memorization, which doesn’t give students much chance to think deeply or link what they learn to real-life situations. The CTL model provides a better way for learning by using seven key parts: constructivism, inquiry, questioning, learning community, modeling, reflection, and real-world assessmen. A descriptive qualitative design was employed involving CRE teachers and students selected purposively from classes that have integrated CTL in online and face-to-face settings. Data were collected through classroom observations, semi-structured interviews, and instructional documents. The analysis followed Miles and Huberman’s stages of data reduction, display, and conclusion drawing, supported by triangulation to strengthen credibility. The findings reveal that CTL enhances student engagement, promotes higher-order reasoning, and supports the internalization of Christian values in real-life contexts. Supporting factors include a positive school climate, parental involvement, and teacher readiness, whereas obstacles emerge from limited facilities, large class sizes, and insufficient teacher understanding of CTL. The study underscores the need for context-based and character-oriented instructional designs in CRE.

Implementation of the Youth and Youth Service Section (SPRP) Worship Program at the GKE Barimba Congregation in the context of developing the character of Christian teenagers and young people. Using descriptive qualitative methods, data was collected through in-depth interviews with youth and youth leaders who play an active role in development activities at the church. The results of the study revealed various challenges faced by teenagers and young people, such as peer pressure that affects worship motivation, a less engaging atmosphere of togetherness in worship, and differences in age and maturity levels between teenagers and young people that cause emotional distance. Their spiritual needs include relational aspects, a contextual understanding of faith, real spiritual experiences, and the formation of strong moral character to face the challenges of the modern era. Effective development strategies involve the active role of families in spiritual development at home, Christian educators as guides and motivators, the use of interactive learning methods such as Bible-based games and digital media that are relevant to the character of the younger generation, and the implementation of dynamic and creative worship services to increase engagement. The implementation of this program aims to form a strong Christian character and prepare teenagers and young people to become faithful, responsible individuals who are able to serve actively in the church and society. Close synergy between family, church, and education is a key factor in the success of spiritual development of the younger generation amidst rapid social and technological change.

Cross-cultural ministry is a tangible manifestation of the Great Commission of Christ, which calls the church to reach all nations without geographical or cultural boundaries. This article describes the experience of spiritual ministry among the diaspora Christian community in the Middle East conducted by a team from the Kerusso Theological Seminary of Indonesia. The activity not only aimed to strengthen the faith of the congregation living under cultural and social pressures but also served as a means of nurturing contextual Christian spirituality and character. Through revival services, Bible teaching, and pastoral accompaniment, the congregation experienced a genuine transformation of faith—from weakness to steadfastness and hope. This study affirms that cross-cultural ministry is not merely a mission activity but a concrete expression of transformative and participatory Christian education. It demonstrates that when ministry is carried out with contextual understanding and empathy, profound spiritual change can occur even amid intercultural challenges.

This study aims to analyze the content and substance of the Fourth Hadith in Al-Arba'in An-Nawawiyyah, explore the Islamic educational values contained within it, and examine its relevance to contemporary Islamic religious education. This research employs a qualitative approach using library research methods through an examination of primary and secondary literature related to the hadith and Islamic educational concepts. The data were analyzed using content analysis techniques to reveal both textual and contextual meanings.The findings show that the Fourth Hadith provides an explanation of the gradual process of human creation, the decree of divine destiny encompassing sustenance, lifespan, deeds, and a person’s final fate, as well as an emphasis on the importance of righteous actions in determining one’s end. The hadith encapsulates holistic educational values, including divine values such as belief in destiny, reliance on God (tawakkul), patience, and spiritual awareness; and humanistic values such as moral responsibility, self-control, self-awareness, and consistency in worship and good deeds. These values remain highly relevant for character building in modern learners, especially in facing moral, spiritual, and social challenges.Based on the results, it can be concluded that the Fourth Hadith of Al-Arba'in An-Nawawiyyah plays a significant role in strengthening contemporary Islamic education, particularly in shaping character grounded in sound creed, noble ethics, and strong mental resilience. The findings are expected to serve as a reference for educators, educational institutions, and society in developing more integrative and applicable educational practices.

Indonesia, as a multicultural nation, demands that Christian Religious Education (PAK) practices focus not only on doctrinal teaching but also on character development for students, enabling them to live within cultural, ethnic, and religious diversity. Language is a crucial element in realizing inclusive education, as the use of impolite or offensive language can trigger prejudice, intolerance, and even bullying, as seen in the forced hijab case in Bantul. This study uses a literature review method to examine the role of language, politeness, and communication strategies in developing students who value pluralism and multiculturalism. The discussion demonstrates that politeness is the foundation of character development and reflects a person's moral values. Through strategies such as integrating Christian values ​​into the curriculum, inclusive teaching methods, creating a school environment that supports diversity, and a holistic communication approach, Christian Religious Education can be a means of transformation that fosters tolerance and harmony. The results confirm that the use of polite and non-offensive language is a key aspect in developing students with character, who are inclusive, and capable of becoming agents of peace in a pluralistic society.

Spiritual needs during adolescence are very important because this time in life helps shape who a person is, how they feel, and their beliefs. This study looks at the spiritual needs of teenagers and young people at GKE Betang Kahanjak Palangkaraya, and explores ways that Christian Religious Education (PAK) can help them grow spiritually. By looking at existing research and observing the local context, the study finds that young people need support in their personal spirituality, their Christian identity, building relationships, getting guidance, becoming stronger in tough situations, and making good moral choices. Good PAK approaches include mentoring that focuses on relationships, studying the Bible in a way that fits their situation, using digital tools for spiritual growth, combining service with learning, and guidance that builds strong character. Churches need to keep up with how young people are changing and create new ways of ministry that really help teenagers and young adults grow spiritually.

The current practice of Islamic Religious Education (PAI) learning in schools still faces the challenge of the dominance of conventional methods that tend to be teacher-centered, so that the aspect of internalization of values by students is often not optimal . This article aims to describe the characteristics and conceptual relationships between the Social Interaction and Personal learning models in the context of PAI, while also examining the relationship between the two models with constructivist and humanistic learning theories . Through a literature study, the analysis shows that the Social Interaction model based on constructivist theory emphasizes the construction of knowledge through group dynamics, collaboration, and social interaction . Meanwhile, the Personal model based on humanistic theory is oriented towards the development of individual potential, self-awareness, and spiritual reflection . The results of the study conclude that the integration of these two models offers a holistic learning approach, where students not only understand PAI material cognitively, but are also able to actualize religious values through real social experiences and deep personal appreciation .

The global ecological crisis has shifted from being merely a technical issue to a moral-spiritual crisis rooted in an anthropocentric view. This study analyzes the role of eco-theology in Islamic education as the foundation for shaping environmental awareness from a divine perspective. Using qualitative methods with an in-depth literature review approach, this study examines the integration of the values of tawhid, khalifah, and amanah in the framework of the Islamic education curriculum. The findings reveal that Islamic eco-theology offers a transformative paradigm through theological reconstruction that positions nature conservation as a manifestation of worship and religious responsibility. Its implementation through innovative learning strategies such as project-based learning in the “Green Qur'anic School” model and contextual approaches has proven effective in shaping the ecological character of students. The implications of this research encourage the development of a holistic Islamic education model that systematically integrates ecological values through an integrated curriculum, practical habits, and character assessment, thereby producing a generation of Muslims who consistently practice environmental sustainability as a manifestation of divine trust in their daily lives.

The development of digital technology requires villages to transform not only their governance but also their public awareness of digital opportunities and risks. However, the process of digital transformation cannot be separated from the local socio-cultural context. This Community Service (PKM) activity aims to strengthen local wisdom-based transformational leadership as a strategy for dealing with digital dynamics in Pesanggrahan Village, Kutorejo District, Mojokerto Regency. The implementation methods included a situation analysis, program socialization, digital literacy seminars, discussions on Pancasila values, and mentoring for village officials, community leaders, religious leaders, and Karang Taruna youth. The activity results showed an increase in participants' understanding of digital literacy, media ethics, and the relevance of local values, such as cooperation, deliberation, and tolerance, in supporting the village's digital transformation. The community also showed enthusiasm for participating in the development of digital content and technology-based services. This PKM concluded that effective digital transformation requires adaptive, character-based leadership rooted in local cultural values. Collaboration between universities, village governments, and communities is an essential prerequisite for promoting inclusive and sustainable social change.

Education plays a very important role in shaping morality, character, and self-esteem. Through Delors (1996), UNESCO outlines four pillars of modern education: learning to know, learning to do, learning to be, and learning to live together, which support human development. These principles have long been integrated into the Islamic educational tradition through the concept of Kaffah  Islam, which encourages faith, knowledge, and charity. The purpose of this study is to analyze the relevance and integration of UNESCO's educational principles from the perspective of Kaffah  and to analyze their implementation during the colonial era. Through a qualitative approach and literature review, the research findings show philosophical and practical agreement between the two paradigms. Islamic education during the colonial era not only served as a means of teaching religious knowledge but also as a means of fostering moral character, social solidarity, and a sense of responsibility in the face of a discriminatory education system. Thus, the integration of UNESCO and Kaffah  Islam shows that Islamic education had adopted the concept of holistic education before the formation of modern UNESCO. To support civilized independent education, it is important to contextualize these values in order to strengthen national education that balances knowledge, skills, spirituality, and social solidarity. 

This study examines the integration of Islamic digital literacy into Islamic Religious Education (PAI) as a preventive effort against the negative impacts of social media on Generation Z. The background of this research arises from the increasing dependence of Gen Z on digital platforms, which significantly influences their religious understanding, behavior, and character development. The study aims to identify the level of students’ digital literacy, explore how PAI teachers integrate Islamic values into digital learning activities, and analyze the implications of this integration for students’ online behavior. Using a sequential explanatory mixed-methods design, quantitative data were collected through Likert-scale questionnaires, followed by qualitative data obtained from interviews and documentation. The findings reveal that Gen Z demonstrates high social media engagement but limited critical abilities in verifying online religious information, making them vulnerable to misinformation, moral degradation, and unhealthy digital habits. However, when PAI instruction incorporates Islamic digital literacy—such as tabayyun, ethical communication, and value-based content analysis—students show improved critical thinking, ethical awareness, and responsible social media use. The study concludes that integrating Islamic digital literacy into PAI provides a strategic educational framework to strengthen students' digital ethics, enhance their resilience against harmful online content, and promote a balanced, value-driven engagement with digital media.

This study examines the inconsistency between the messages and behaviors of online preachers from Generation Z within the perspective of Islamic education. In the digital era, social media platforms such as TikTok, YouTube, and Instagram have become primary spaces for modern da’wah that are interactive and appealing to younger audiences. However, this advancement also presents significant challenges, particularly the dissonance between the Islamic values conveyed and the preacher’s actual behavior in the public sphere. This research employs a library research method by analyzing theories of communication, digital media, and Islamic education. The findings indicate that the main factors contributing to this inconsistency include algorithmic pressure from social media, commercialization of da’wah, lack of religious mentorship, and the digital culture of Gen Z that prioritizes popularity. From the standpoint of Islamic education, this phenomenon underscores the importance of integrating digital literacy, online preaching ethics, and character formation into both formal and non-formal educational curricula. Therefore, this study recommends strengthening the role of Islamic educational institutions in guiding young preachers so that digital da’wah remains ethical, educational, and truly reflective of authentic Islamic moral and spiritual values.

This study aims to explore students’ perceptions of the implementation of the Pancasila Student Profile Reinforcement Project (P5) based on deep learning within the Islamic Religious Education (PAI) subject at SMA Fajrul Islam. This research employs a descriptive qualitative method with data collected through in-depth interviews, observations, and documentation. Interviews were conducted with 10 students from grades X and XI. The findings indicate that students perceive the deep learning–based P5 as a more meaningful and enjoyable learning process. They reported feeling more motivated to participate in project activities. However, several students also mentioned challenges such as the need for more intensive guidance, differences in group members’ discipline, and project-related costs that they considered burdensome. Overall, students’ perceptions of this learning model are positive, as it is viewed as effective in enhancing understanding, participation, and character development in alignment with the goals of the P5 program.  

The development of modern scientific knowledge, which tends to be secular, has created a dichotomy between religious sciences and general sciences within Islamic education systems. This condition has encouraged the emergence of the idea of the Islamization of knowledge as an effort to restore knowledge to a tawhidic framework. This study aims to examine how the concept of the Islamization of knowledge is represented in Ahmad Tafsir’s book Filsafat Pendidikan Islami. This research employs a qualitative library study using content analysis and a philosophical approach to both the primary text and supporting literature. The findings show that although Ahmad Tafsir does not explicitly use the term “Islamization of knowledge,” the idea is strongly reflected in his construction of epistemology, his concept of the human person, the curriculum, and the educational processes he proposes. At the epistemological level, Tafsir positions revelation as the highest source of value that guides reason and experience, aligning with the principles of the Islamization of knowledge that reject secularist assumptions in the development of knowledge. In the domain of curriculum and educational design, the integration of religious sciences and modern sciences becomes a foundational principle that eliminates the dichotomy of knowledge and emphasizes a tawhidic orientation. The educational process is understood as a space for value internalization, character formation, and moral exemplarity, uniting knowledge with ethics. This study concludes that Ahmad Tafsir’s thought provides an important contribution to the development of an integrative Islamic educational paradigm rooted in tawhid while remaining responsive to the dynamics of modern scientific knowledge.

This study aims to analyze the definition and concept map of Islamic Education (IPI) within the philosophical framework of Prof. Dr. Hasan Langgulung. IPI is strategically positioned as a discipline that bridges theoretical studies and educational practices in responding to contemporary challenges, while also serving as a foundation for character formation. The method used is library research with a qualitative approach, analyzing primary and secondary documents to synthesize a complete IPI concept map. The results of the study show that Langgulung defines IPI comprehensively as a normative field of science, exploring the process of multi-dimensional human growth (physical, soul, mind, spirit), and utilizing integrative sources of knowledge (revelation, reason, experience). This approach is based on three solid philosophical pillars: Ontology (human nature and fitrah), Epistemology (integration of revelation, reason, and experience), and Axiology (utility values to form a perfect human being). Langgulung's thinking elevates the discussion of IPI from the operational level (Tarbiyah, Ta'lim, Ta'dib) to the philosophical level, providing a solid foundation for IPI as a complete discipline.The ultimate goal is to produce a perfect human being capable of fulfilling the balanced roles of 'Abdullah (servant of God) and Khalifatullah fil Ardh (leader on earth), by optimizing the full potential of human nature. This educational model is considered relevant in contemporary discourse to integrate religious and general knowledge and address the moral crisis.

This study aims to determine the character of youth at the Nurul Hasanah Mosque, Percut Sei Tuan District, Deli Serdang Regency, to determine and describe the role of the Nurul Hasanah Mosque, Percut Sei Tuan District, Deli Serdang Regency as an educational center for youth, and to determine the supporting and inhibiting factors in shaping the character of youth at the Nurul Hasanah Mosque, Percut Sei Tuan District, Deli Serdang Regency. This study uses a qualitative research method with data collection techniques through observation, interviews, and documentation. The data sources and informants of the researcher are the administrators of the Nurul Hasanah Mosque, teachers/mentors of the Nurul Hasanah Mosque, youth at the Nurul Hasanah Mosque, and parents of youth at the Nurul Hasanah Mosque. The results of this study indicate that youth at the Nurul Hasanah Mosque have prominent characters, including being religious, enthusiastic, tolerant, and appreciating achievement. The mosque plays an important role not only as a place of worship, but also as a center for youth education. through programs such as memorizing the Qur'an, regular studies, and social activities.

This study aims to comprehensively identify and map various models, strategies, and approaches to Christian Religious Education (CRE) learning that integrate digital technology with Christian values and their relevance to the formation of moral character in Generation Z, and to analyze Christian principles that need to be maintained along with innovative learning strategies to overcome the moral challenges of Generation Z in the digital era. This research uses a literature review method by analyzing 25 scientific journal articles published in 2023-2025 through thematic analysis techniques. The results show that there are five models of digital technology integration in CRE learning: platform-based digital learning, contextual-digital learning, collaborative-participatory learning, artificial intelligence-based learning, and hybrid learning. Implementation strategies include the use of interactive multimedia content, social media ministry, online learning communities, digital project-based learning, and immersive technology. Christian principles that need to be maintained include the supremacy of God's Word, learning centered on relationship with God, the importance of faith community, digital integrity, and balance between digital and direct spiritual experiences. This research provides theoretical contributions in the form of comprehensive mapping of technology integration in CRE and practical contributions in the form of recommended learning strategies that can be implemented to shape the moral character of Generation Z in the digital era.  

This article explores the application of the Deep Learning approach in inclusive Islamic Religious Education (PAI) for children with special needs (ABK), with a focus on improving the understanding of abstract concepts such as monotheism and morals. The main problems faced by ABK in PAI learning include difficulties in understanding religious concepts due to cognitive, emotional, and sensory challenges. The purpose of this study is to analyze the urgency of Deep Learning in improving the spiritual understanding, motivation, and well-being of ABK through more personalized and reflective learning. The methods used include reflective strategies such as journals and discussions, adaptive media in the form of animation and audio, and collaborative learning with peers. The findings show that the application of Deep Learning improves ABK's in-depth understanding of religious values, as well as spiritual motivation and the ability to apply ethics in everyday life. The conclusion of this study is that Deep Learning can be an effective solution in inclusive PAI learning, supporting teachers in developing more humanistic learning designs and focusing on the character building of ABK.

This study aims to design and analyze a more effective Islamic Religious Education (IRE) learning model by integrating humanistic principles with Islamic spirituality. This integration is important because traditional IRE learning has largely focused on cognitive mastery, while affective and spiritual dimensions have not been developed optimally. Using a descriptive qualitative method with a literature study approach, this research reviews books, academic journals, and previous studies relevant to humanistic and spiritual-based learning. Content analysis is then employed to identify thematic patterns that explain how both approaches can strengthen one another within the IRE learning process. The findings reveal that integrating humanistic and spiritual elements results in deeper, more reflective, and transformative learning experiences. The humanistic approach allows students to develop self-awareness, value personal experiences, and fulfill emotional needs, whereas Islamic spirituality reinforces the values of tawhid, moral character, and divine consciousness. Teachers play a crucial role as facilitators who guide students through learning experiences that combine humanistic empathy and Islamic values. Authentic assessment methods such as reflection journals, moral portfolios, and behavioral observations are used to evaluate student development. Overall, this study concludes that an IRE learning design grounded in both humanistic and spiritual approaches can foster intellectually capable, emotionally mature, and spiritually grounded learners who are well-prepared to face the challenges of the digital era.

This study examines the implementation of Project Based Learning (PjBL) in enhancing students’ understanding of moral values in Islamic Religious Education at the tenth grade of MA Yapina. The research is motivated by the urgent need to strengthen character education through learning experiences that are meaningful, contextual, and aligned with the challenges of contemporary moral degradation. Using a descriptive qualitative approach, this study analyzes learning activities, instructional documents, and students’ project outputs to explore how PjBL shapes their comprehension of akhlak as both knowledge and practiced behavior. Findings indicate that PjBL encourages active participation, collaboration, creativity, and reflective thinking, enabling students to interpret moral values through real-life situations and group-based problem solving. Projects assigned to students, such as posters, videos, and thematic presentations, foster deeper understanding because they require the integration of moral concepts into practical tasks. The role of the teacher as a facilitator further supports the learning process by guiding students in inquiry and project management. Despite challenges such as variation in student discipline and time constraints, the overall implementation of PjBL demonstrates positive effects on students’ cognitive and affective grasp of moral values. This study underscores the relevance of PjBL as an innovative pedagogical model for Islamic Religious Education and highlights its potential for strengthening character formation in madrasah settings. It also suggests the need for further research involving direct classroom observations and interviews to enrich empirical evidence on the long-term impact of PjBL on student character development.