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Background: Bali Province is in first place with 11% of schizophrenia sufferers. Mental disorders in Bali are also often associated with possession by demons, evil spirits, or curses from ancestors. Bali is known to have various cultures and local wisdom that bind its people, one of which is Tat Twam Asi which means you are me and I am you. Objective: The aim of this activity is to reduce the stigma of people with mental disorders through the application of Tat Twam Asi. Method: This activity was carried out by providing health education about the application of Tat Twam Asi in Mental Health with a total of 180 participants. Before health education is carried out, participants complete a pre-test and a post-test is given after completing the education. There are five questions in the pre-test and post-test with the criteria for a good score of ³ 75%, a fair score of 56 – 74% and a poor score of <55%. Results: Based on the results of the pre-test carried out before the health education, the average participant score was <55% in the poor category. After providing health education about the application of Tat Twam Asi in mental health, the average participant score was  ³ 75% in the good category. Conclusion: Based on the results of community activities, it was found that there was an increase in public knowledge about the application of Tat Twam Asi in mental health, as an effort to reduce stigma towards people with mental disorders.

Tandikek is a hilly area in Padang Pariaman district. Tradition cannot be separated from the traces of human travel, as a characteristic form found in a social group and formed naturally which continuously reproduces practices in the process of interaction. With a disaster or disaster occurring in the midst of the Tandikek Community, the Community will carry out the Ratik tradition of rejecting evil. Tandikek people believe in this tradition, because of the existence of supernatural powers. This is what makes them always carry out the tradition of 'resist evil'. The first problem in this article is the role of the Ratik tradition in repelling reinforcements for the Tandikek Community. The theory used in this problem is the Redcliffe-Brown functional structural theory, which states that aspects of social behavior do not develop for individual needs, but to maintain the social structure of society. The tradition of ratik rejecting reinforcements at tandikek is one of the local wisdoms. The ratik tradition of rejecting reinforcements has maintained and fostered social ties among the Tandikek community. Society realizes that there must be harmony between humans and supernatural beings.

The reign of Ahab and his wife Jezebel was a time of spiritual crisis in Israel. Ahab did what was evil in God's eyes more than all those who preceded him (1Kgs. 16:30), he worshipped Baal and the gods that caused God's heartache and Elijah, the prophet sent by God in response to Ahab and Jezebel's deeds. Elijah opposed the worship of Baal. Elijah's integrity was seen in the great mission he carried out he followed what God commanded him but God's care for him did not escape God to provide what he needed and to do that God commanded him to bring food to Elijah in his hiding place. The research method used is the analysis of biblical texts, with a descriptive approach of analysis and literature review Descriptive analysis researchers use to describe God's providence to the prophet Elijah during the drought in Israel. Today, man as God's creation often doubts God's providence and is even able to do bad things before Him to fulfill his desires. Through Elijah it can be seen that if we believe and follow what he commands, God will take care of his created life and provide for his needs

This paper discusses one of the theological streams within Islam, namely Maturidiyyah, which is divided into Maturidiyyah Samarkand and Maturidiyyah Bukhara. As a reaction to Mu'tazilah, Maturidiyyah, like Asy'ariyyah, is a sect of Ahl al-Sunnah wa al-Jama'ah. This study delineates how the theological thought of al-Maturidi emerged, the background factors, developments after the death of al-Maturidi, the Maturidiyyah thought methodology, and the portrayal of modern Maturidiyyah thought. A qualitative descriptive method is employed with a literature review approach to the Maturidiyyah theological and kalam thought. Rooted in Abu Mansur al-Maturidi, this stream uses rational and verbal evidence to counter Mu'tazilah, Jahmiyyah, and other streams. The evolution of Maturidiyyah is divided into stages of establishment, formation, organization and the foundation of beliefs, as well as expansion and dissemination. Maturidiyyah thought encompasses the obligation to know God, acknowledgment of good and evil, the wisdom and purpose of God's actions, the attributes of Allah, seeing Allah on Judgment Day, and views on major sinners. Modern Maturidiyyah thought emphasizes individual freedom in interpreting and practicing Islamic teachings, active engagement in interfaith dialogue, and maintaining a balance between reason and revelation to uphold the relevance of Islam in the modern era.

Banjarwaru Village known as bamboo crafts village. Originally it was just a household product, it began to develop into a product that has aesthetic value. Sales of handicraft products are also starting to grow, they are starting to spread to other areas. Then the problem arises, namely inconsistent sales levels. To overcome this problem, the Cilacap State Polytechnic carried out Community Service activities by conducting Focus Group Discussion (FGD) activities by inviting resource persons from business actors to discuss with Banjarwaru village craftsmen. The aim of this activity is that Banjarwaru village craftsmen can find solutions to increase the level of sales of their craft products. From the results of the FGD, it was found that steps that can be taken to increase sales levels are carrying out business legality, building networks with the government, consumers, and fellow business actors, and increasing promotions through digital platforms.

At this time, times are increasingly developing and experiencing rapid progress, so that the term "modernity" appears. Currently, what is really feared is "the methods or actions that need to be taken by young people in maintaining the values ​​or meaning contained in the seblang tradition" if you look at the increasingly advanced way of thinking and behavior of young people today. The seblang tradition originates from Banyuwangi, East Java, Olehsari Village, whose cultural community still upholds customs and social harmony. The seblang tradition is a dance performed to ward off evil or bad luck which is performed once a year, precisely on holidays. The method used in the research is qualitative research, namely using ethnography which explains the norms, traditions, values ​​and actions carried out in the Seblang dance. The seblang tradition has been passed down from generation to generation and is mandatory. If this tradition is not carried out within a year, one of the ancestral spirits will come to one of the residents and possess the resident to give a "sign" that the seblang haru tradition is being carried out. Apart from that, the existence of modernity poses a risk if it is forced into seblang traditions. Because the risk posed will dilute the meaning contained in the seblang tradition.

The priority of congregational prayer is to protect oneself from evil and evil traits. It is important for Muslims to maintain prayer, especially at a young age, which will later continue the wheel of life for both the nation and religion. Students are the hope of society who will become leaders and examples for others. How will students be worthy of being emulated by those around them if they can't even look after themselves? One way is to pray, especially in congregation. Very few students perform congregational prayers in the prayer room, various factors such as feeling lazy have become a common view nowadays. That is why the author needs to study the issue of congregational prayer, especially at the Dwi Farma Bukittinggi Pharmacy Academy.

God created the first humans, namely Adam and Eve, both were created in the image and likeness of God and there was no sin in them, but Adam and Eve ultimately fell into sin because of human greed and violating what God commanded. They ate the fruit from the tree of the knowledge of good and evil which God had forbidden them to eat. Because when they eat it they die and death is what makes humans sin and lose the glory of God from themselves. In the book of Romans 3:23, it says "Sin separates humans from God and humans cannot come to God because of the conflict that occurs between humans and God. So sin leads humans to eternal death and destruction. But because God's love is so great for His special creation, namely humans, who are in the image and likeness of Him, that He took the initiative to free humans from the destruction caused by human sin itself.

God created the first humans, namely Adam and Eve, both were created in the image and likeness of God and there was no sin in them, but Adam and Eve ultimately fell into sin because of human greed and violating what God commanded. They ate the fruit from the tree of the knowledge of good and evil which God had forbidden them to eat. Because when they eat it they die and death is what makes humans sin and lose the glory of God from themselves. In the book of Romans 3:23, it says "Sin separates humans from God and humans cannot come to God because of the conflict that occurs between humans and God. So sin leads humans to eternal death and destruction. But because God's love is so great for His special creation, namely humans, who are in the image and likeness of Him, that He took the initiative to free humans from the destruction caused by human sin itself.

The purpose of this study was to determine the meaning of the fear of God in Proverbs 1:7. The research method in writing this scientific paper is a qualitative method, namely with the Reader Response Criticism (PRC) approach. Based on the results of the author's interview that has been conducted with 10 Alpha Generation Children at GKPPD Kuta Kerangan who became informants for research in the field, it can be seen that in the initial discussion there were 4 out of 10 informants, 40% of whom the author interviewed had read the text, and 2 out of 10 informants, 20% had read the text for the first time. There are 4 out of 10 informants, 40% of whom have never read the text. Then the author also asks if there is an interesting word in the text of Proverbs 1:7? 7 out of 10 informants responded by saying an interesting word for fear and 3 out of 10 said an interesting word in Proverbs 1:7 for fool. The author can conclude that there are 4 out of 10 informants, 40% who are quite diligent in worshiping and participating in church activities (PA), and 6 out of 10 informants, 60% who are less active in church and worship activities. But in the study, although 4 out of 10 informants who were fairly diligent in worship, it was not determined how he responded to the text correctly, so that 7 out of 10 informants, 70%, only 3 out of 10 informants, 30% responded correctly to the text. The Alpha generation children in Aceh Singkil can be said to not know exactly how to fear God in their lives. As said by Risnawaty Sinulingga (2010) and Matthew Henry (2013) that the fear of God in question is everything that must be known, that God must be respected, served, and worshiped, thus the meaning of fearing God is part of a good character that avoids evil, and obeys His commandments.

Da'wah activities are activities carried out by preachers by calling for goodness and preventing evil things in order to achieve happiness in this world and the hereafter. Among the management carried out by the Muslim community is how to develop prospective cadres of imams and preachers for Friday prayers. The aim of this service is to find out how to guide and train young cadres of imams and preachers, Garung & Mojotengah District, Wonosobo Regency. This community service was carried out on October 8 2023, in Mojotengah sub-district. The service is carried out in several stages, the first stage is the explanation of the theory to the participants. The second stage is the training stage carried out by the resource person. The research results concluded that this guidance and training activity produced young cadres of imams and preachers who understand and can carry out their profession as imams and preachers properly and correctly. After being given theoretical knowledge through lecture and discussion methods, the training participants were given space to practice being imams and preachers in these activities. In this way, guidance and training participants have abilities not only theoretically but also practically. This activity is expected to produce a community that understands and can carry out Friday sermons.

Basically, if a Christian who serves in government lives outside the control of absolute norms, then he tends to break the rules when carrying out his duties and responsibilities. The Bible teaches that sin is the greatest violation of God's law, so that humans are considered guilty before Him and deserve punishment (Romans 3:23 ; 6:23; Isaiah 59 :2). Acts of corruption are regarded as evil deeds in God's eyes, because they do not meet God's standards in leading (cf. Romans 13 :1-4) and should be God's servants who serve the interests of the people. In principle, followers of the Christian religion are called by God to sit in government with the aim that they can carry out their duties and responsibilities in accordance with the teachings of the Bible. To achieve this, adherents of Christianity are expected to prepare themselves to live in faith and holiness according to the teachings of the Bible. According to the author's opinion, it is very important to build faith from an early age before someone plunges into the world of government. This is so that they can be formed and matured in their faith so that they can become witnesses of Christ in community service. Saint Augustine once said, as Price explained, that if Christians live according to the values of the Bible, then they will show genuine love for others  

Human’s life is guided by solme primolrdial images called archetypes which have been inherited frolm the ancestolrs. Olne olf the archetypes is the self. It moltivates human tol reach unity which becolmes the golal olf life. Self is olnly folund when an individual has gained individuatioln prolcess. It is the prolcess in which an individual learns abolut himself and accept his weaknesses and his strength. During the prolcess, olne may struggle tol decide between golold olr evil, right olr wrolng, and what tol sholw olr hide. The molst difficult thing is tol acknolwledge olur shadolw and accept it as part olf olur self. This research is tol reveal Nel Wright’s experience in integrating the colnflicting aspects olf her persolnality within individuatioln prolcess. Thus, the data are colllected throlugh library research. The main data olf the thesis is Tolni Molrrisoln’s nolvel, Sula. The first step tol analyze Nel Wright’s individuatioln prolcess and it must be dolne by analyzing the intrinsic elements olf the nolvel particularly the setting, the character and characterizatioln. The analysis olf the archetypes and their rolles within the individuatioln prolcess will be dolne based oln theolry olf Jungian Analytical Psychollolgy.    

The barodak rapancar traditional ceremony is one of the traditional rituals Samawa tribal wedding. Barodak rapancar is a tradition of the bride and groom scrub with traditional ingredients called odak. In the ceremony This rapancar baroque has hidden messages as seenin symbols or tools used in its implementation. But alongthe flow of globalization this tradition is gradually fading, this is because some people, especially the younger generation, do not knowthe meanings contained in the barodak tradition of rapancar. In the Sumbawa district itself, there is a customary tradition of marriage for the Samawa tribe, especially in the Batudulang Village community, which is located in Batulanteh District, the Batudulang Village community still preserves the cultures passed down by their ancestors, one of which is the marriage. The aim of the research to be achieved is to know the philosophical meaning contained in odak in the Barodak Rapancar tradition in the marriages of the Samawa people. Based on the results of the analysis and information that has been found by the reviewers, it can be concluded that several things related to this research are as follows: The Barodak Rapancar tradition is one of the Sumbawa traditional marriage processes. The barodak tradition is scrubbing using traditional materials and the Rapancar process of coloring the hands using traditional ingredients. The barodak tradition consists of three stages, namely the bridal shower (maning bride), bridal odak and odak odak (odak disposal). The Barodak Rapancar tradition is one of the Sumbawa traditional marriage processes. The barodak tradition is scrubbing using traditional materials and the Rapancar process of coloring the hands using traditional ingredients. The barodak tradition has three stages, namely the bridal shower (maning bride), the bridal shower and the odak ball (throwing odak). The philosophical meaning of Odak in the Barodak Rapancar ritual is as follows where Odak symbolizes the sincerity of one heart and determination, while Barodak Rapancar itself has the meaning of Barodak asa form of self-cleaning in the framework of carrying out a sacred promise or agreement, badaet cleans up the residue of evil on the bride and groom before the wedding day, while rapancar is intended to provide a bright pattern of light so that it gives the color of joy and love and is a sign that the two couples are married.

Muslims establish a close relationship with Allah through prayer and dhikr, while being aware of their dependence and humility. They are grateful for the blessings and sustenance that Allah has given them, and try to eliminate tyranny and inequality. This belief is based on personal experiences and inner beliefs that reinforce their sense of connection to something greater. These moral and ethical principles guide their behavior, including respecting the views and beliefs of others. While an individual's personal beliefs may change from time to time, it is important to respect everyone's right to have their own views and beliefs. Muslims acknowledge Allah's power in creating and governing life. Despite evil, belief in God persists. Religious diversity is seen as a factor that can strengthen tolerance between people, as long as there is mutual respect. It is important to respect different religious beliefs and build positive relationships with individuals who have different religious beliefs through the holy Qur'an. The resource person also emphasized the importance of an attitude that is in harmony with faith. understand and respect the beliefs and religious views of others, while maintaining personal beliefs and maintaining good relations in society.

This study aims to find out about the perception of street children soap operas on RCTI by the Community in the Koto Baru Village, West Pasaman. The initial problems with television shows, especially the soap opera "Street Children" which is currently so loved by some Indonesian people today, and also people in West Pasaman and its surroundings. it seems that these shows no longer provide positive benefits to society. which often featured scenes of fights between motorbike gangs, then also always presented scenes with arrogant, cunning, and evil characters. This of course can have the effect of changing people's bad behavior as well, due to the habit of watching these shows. By using descriptive research methods to study problems in society, as well as procedures in society and certain situations including relationships, activities, attitudes, views and ongoing processes and the influence of a phenomenon including the street children soap opera. The results of the study found that: in general, street children soap operas are very much liked by Indonesian people, this is because these shows have several important elements that are the center of public attention, namely artists, the characters of the soap opera players and also the big names of RCTI TV stations, as well as broadcast time it's still not late. RCTI's soap operas for street children still don't provide many positive benefits for the development of society, because they still don't highlight elements of education, then they always highlight bad or evil behavior, and also always highlight scenes of fights between motorbike gangs, so that they display more elements of violence in the show. Street children soap operas that focus on elements of entertainment for the community and audience and there are a few religious elements that can be seen in these shows.

Nahum 1:2-4 contains statements about God's character that are found in the Torah, the Hebrew Bible section. This is a quote from the Book of the Prophet Nahum, in which Nahum conveys God's message to the Assyrians. God is jealous and avenger because of His hatred of the wickedness of the Assyrians. GSJA Sipoholon responds that God is jealous, not like jealous humans, but He deserves that glory because He is the center of all truth that deserves our respect because He is the source of all things. The research method used is a qualitative qualitative method in which the author conducts field observations and interviews with GSJA Sipoholon sources regarding the views of the Pastors and Elders about "The Jealous and Avenging God". The results of the research are that God is jealous and avenger because the Assyrians are full of evil.    

Barong dance is one of Indonesia's cultural treasures that has great tourist attraction potential in Bali. This dance depicts the fight between good and evil in Balinese culture and has the beauty of dance movements, interesting costumes, and stories raised in the dance. Barong dance also has an important role in introducing Balinese culture to tourists and having a positive impact on the local economy. However, in an effort to preserve it, there are several challenges that must be faced, such as maintaining authenticity, quality of appearance, effective promotion, and management and maintenance of costumes and property. Therefore, joint efforts from the government, community, and tourism industry players are needed to maintain and preserve Barong dance properly. In addition, education and training for the younger generation also need to be improved to help maintain the sustainability of Barong dance as a valuable cultural heritage. By maintaining and preserving Barong dance, it is hoped that Balinese culture can continue to be known and appreciated by tourists, and have a positive impact on the local economy.

Human being is a rational animal who has the capability to think. The activity of thinking distinguishes man from other animals. Nevertheless, there are some people who do not use their capability to think. Many people just follow what other people said without really considering what they actually do. For Hannah Arendt, this is one of the factors that causes many evils have occurred in our daily life. Moreover, she used the term of the banality of evil to describe the evil that has  happened  because of  the culprit’s  inability  to think.  Therefore,  she emphasized the importance of thinking in every human being. For her, thinking makes human to avoid grave evil.