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This study examines the role of understanding Christian theology in improving the quality of Christian Religious Education (CRE) learning. The focus of the study is how theological foundations can shape students’ character, morals, and spiritual development, as well as how teachers’ instructional strategies can support the achievement of these learning outcomes optimally and sustainably. The method used is a qualitative literature review, analyzing various relevant books and journal articles related to CRE, teaching approaches, and the integration of faith values into the educational curriculum. The findings indicate that mastery of Christian theology serves as an essential foundation in learning, as it enables students to understand their faith deeply while also internalizing Christian principles in their daily lives. In addition, interactive, contextual, and participatory learning methods have been shown to increase student engagement and motivation in the learning process. The role of the teacher as a moral and spiritual role model is also a key factor in strengthening the internalization of these values. Thus, an understanding of Christian theology not only supports cognitive aspects but also contributes to shaping students’ character and ethical behavior, making CRE learning transformational and holistic.

The development of digital culture has significantly changed the communication, relationships, and spirituality of the younger generation, requiring the Church to reconsider its catechetical methods in the context of social media. This article aims to analyze digital catechesis as a space where faith can develop for the younger generation, by examining the theological foundations, the dynamics of digital culture, and the challenges and models for its development. This study adopts a literature review method by conducting a systematic review of Church Magisterial documents, theological works, and academic research related to the religiosity of the younger generation in the digital environment. The research findings indicate that social media can become a place of faith encounter if catechesis focuses not only on the delivery of religious content but also offers a relational experience that is dialogical, participatory, and community-oriented. However, there are serious challenges such as the risk of superficiality, spiritual consumption, the dominance of algorithms, the commodification of religious content, and the issue of doctrinal authority in the digital space. Therefore, the development of digital catechesis must be based on Christocentrism, fidelity to Church teaching, and a combination of online guidance and concrete sacramental life. With an approach that takes context and reflection into account, digital catechesis has the potential to be a significant and transformative tool of evangelization for young people in the evolving culture of social media.

The month of Ramadan is a crucial time for Muslims to strengthen their faith and improve themselves through various religious activities. This community service initiative aims to utilize Ramadan as a means of spiritual development for youth on Jl. Medokan Semampir, Surabaya. The method used in this activity is a participatory approach through the delivery of religious material, interactive discussions, and question-and-answer sessions that actively involve youth. This activity was carried out face-to-face, involving university students as presenters and local youth as participants. The results of the activity showed that the youth showed high enthusiasm in participating in the religious development activities. Through this activity, youth gained a better understanding of the meaning and benefits of fasting in Ramadan and the importance of improving the quality of faith and behavior in daily life. In addition, this activity was able to strengthen social relationships between students and the community and foster religious awareness in youth to be more active in positive activities with religious value. Therefore, the momentum of Ramadan can be used as an effective means to shape religious character and improve the quality of faith of the younger generation in the community.

The Pious Children Festival is a collaborative work program implemented by students (KKN) of Batang Hari Islamic University in Jelutih Village, Batin XXIV District. This activity aims to instill religious values ​​and strengthen children's self-confidence from an early age. A pious child is defined as an individual who consistently behaves well, possesses strong faith, and is devout in practicing Islamic teachings. The objectives of the Pious Children Festival include: (1) increasing children's enthusiasm for studying Islamic teachings, (2) developing children's interests and talents in religious matters, and (3) fostering children's self-confidence in showcasing their abilities. This activity is packaged in the form of religious competitions that include the call to prayer (adhan), memorization of short surahs (chapters), daily prayers, Qur'an recitation, and an Islamic fashion show. Participants from the PAUD (Early Childhood Education), Kindergarten (TK), and RA (Islamic Elementary School) levels take part. The implementation method involves several stages: analyzing the needs of early childhood children, planning activities, implementing programs, and evaluating and following up on the results. The results of the Pious Children Festival demonstrated an increased enthusiasm among the children of Jelutih Village for learning about Islam. Furthermore, this activity also had a positive impact on increasing the children's courage and confidence in showcasing their religious talents. This was evident in the changes in the attitudes of several boys who previously lacked confidence in performing the call to prayer, but after participating in this activity, became more courageous and confident.

The church has a strategic role not only in spiritual development, but also in the social and economic empowerment of the congregation. One relevant approach to address the challenges of congregational welfare is Theopreneurship, namely entrepreneurship based on Christian faith values. This study aims to determine how the form of pastor's mentoring as Theopreneur in improving the welfare of the congregation at HKI Resort Pulo Siborna, Panei District. The approach used is descriptive qualitative with data collection methods through interviews, observation, and documentation. The results of the study show that the pastor plays an active role as a facilitator, motivator, and spiritual guide in assisting the congregation in developing businesses based on faith values. The socio-economic development (PSE) program, which covers agriculture and animal husbandry, has successfully fostered an entrepreneurial spirit, togetherness, and the economic independence of the congregation. The pastor's mentoring as a Theopreneur has proven to be able to provide holistic services that emphasize not only the spiritual aspect but also the economic empowerment of the congregation. Thus, the pastor's mentoring as Theopreneurship has a positive contribution in improving the welfare of the congregation holistically, encompassing spiritual, social, and economic aspects. Therefore, Theopreneurship can be a model of contextual and sustainable church service in realizing the welfare of the congregation as a whole.

The digital era presents various opportunities as well as challenges in the world of education, particularly in the formation of student character. The development of technology, social media, and the unlimited flow of information influence the way students think, act, and behave. This condition demands the role and responsibilities of Christian Religious Education (PAK) Teachers that are increasingly complex and strategic. This study aims to describe the responsibilities of PAK Teachers in the formation of student character in the digital era. The research method used is a qualitative method with a literature study approach. Data were collected through a review of scientific journals, academic books, and theoretical sources relevant to the research topic. The results of the study indicate that PAK Teachers are not only responsible for conveying Christian faith material, but also guiding students in internalizing and practicing Christian values such as love, honesty, responsibility, self-control, and empathy, both in real life and digitally. PAK Teachers act as educators, role models, guides, and spiritual counselors who integrate character education into the learning process. In addition, PAK Teachers are required to have adequate pedagogical, professional, personality, and social competencies, as well as the ability to utilize technology wisely. Collaboration with parents and schools is a crucial aspect in sustainably shaping students' character. Thus, Christian Religious Education teachers act as agents of transformation in shaping a generation with Christian character ready to face the challenges of the digital era.

Paaloka is a religious–cultural practice of the indigenous community of Detunggali Lewumbangga Village that functions as a medium for maintaining relationships with ancestors as well as a means of fostering social solidarity. This study aims to analyze the religious meaning of Paaloka and its relevance from the perspective of Catholic faith and within the local social context. The research employs a descriptive qualitative method, with data collected through observation and in-depth interviews with traditional leaders, church leaders, and community members. Data analysis was conducted through processes of reduction, categorization, and thematic interpretation. The findings indicate that Paaloka embodies religious values such as expressions of gratitude, petitions for blessings, and respect for ancestors, and serves to strengthen communal identity and social cohesion. From a theological perspective, Paaloka can be understood as a space for the inculturation of Catholic faith insofar as it is interpreted as an expression of prayer and lived faith in God without negating the teachings of the Church. This study underscores the importance of dialogue between faith and culture in the development of contextual pastoral practice.

This study analyzes the relationship between Christian faith and artificial intelligence (AI) through a theological-philosophical approach and assesses its relevance to the existence of the Catholic Church in the digital age. The background of this study stems from the rapid development of AI, which brings both opportunities and risks to the life of faith, such as the simplification of theological teachings, the reduction of personal relationships, and the emergence of a technocratic paradigm. The study uses qualitative methods with a literature review of the Holy Scriptures, Church documents, and literature on philosophy and technology ethics. The results of the analysis show that AI is a product of human creativity as the image of God, so it does not conflict with faith, but it remains instrumental and does not have moral or spiritual dimensions like humans. Therefore, AI cannot replace the role of humans in faith relationships. The Church is called to guide technological development through Christian ethical principles, upholding human dignity, being critical of the effects of dehumanization, and utilizing AI wisely for evangelization, catechesis, and faith education. With a reflective and critical approach, the Church can remain relevant amid technological advances without losing its identity and mission for the common good.  

Infrastructure expansion has been increasingly recognized as a transformative force shaping the social, economic, and cultural dynamics of coastal communities. This study investigates the effects of major infrastructure development specifically ports and toll roads on social mobility and religious practices within the traditional fishing communities of Bengkalis Island. Using a qualitative design, data were collected through field observations, in-depth interviews with fisherfolk, local leaders, and religious figures, as well as reviews of regional development policies. The findings reveal that new infrastructure has introduced shifts in livelihood patterns, encouraging economic diversification beyond traditional fishing activities. These shifts contribute to both upward and horizontal mobility, altering long-standing social hierarchies within the community. Moreover, the changing economic landscape influences religious life: traditional maritime rituals experience reduced centrality, while formalized religious organizations gain greater authority and participation. Infrastructure development also increases exposure to external cultural influences, accelerating negotiations of religious identity and modern interpretations of faith. Overall, this study argues that infrastructure projects function not only as physical catalysts of development but also as sociocultural drivers that reshape belief systems, communal relations, and the lived realities of traditional fishing populations. The research highlights the necessity of adopting development strategies sensitive to local contexts and cultural continuity.

Generation Z faces various challenges in determining their life direction amidst increasingly complex technological developments and social dynamics. As part of this generation, 12th-grade Vocational High School (SMK) students are in a crucial transition phase towards the world of work and further education, thus requiring the strengthening of a clear life purpose based on Islamic values. This community service activity aims to strengthen the role of Islamic Religious Education (PAI) in shaping the life purpose of vocational high school students as an effort to create competitive Muslim youth. The community service activity was carried out at SMK Abdi Negara Tangerang, targeting 12th-grade students using an educational, participatory, and reflective approach. The implementation methods included interactive lectures, discussions, self-reflection, and mentoring linked to the values ​​of Islamic Religious Education. Data collection techniques were carried out through observation, short interviews, and documentation, while data analysis used a qualitative descriptive approach. The results of the activity showed an increase in students' understanding of the importance of having a directed life purpose that is aligned with the values ​​of faith, morals, and social responsibility. In addition, students showed increased motivation, awareness of their potential, and readiness to face the future. This activity also strengthens the role of Islamic Religious Education as a means of character development and life orientation for students. Thus, this community service activity makes a positive contribution to shaping a young generation of Muslims with character, competitiveness, and a clear purpose in life.

The concept of human nature occupies a fundamental position in the philosophy of Islamic education, as it serves as the foundation for formulating educational goals, curriculum design, teaching methods, and the overall direction of education. Islamic education is not merely oriented toward the transfer of knowledge but is directed toward shaping the whole human being in a balanced manner, encompassing physical, intellectual, and spiritual dimensions. This study aims to examine the concept of human nature from the Islamic perspective and the views of Islamic philosophical figures, as well as to analyze its philosophical and practical implications for the implementation of Islamic education. This research employs a library research method by reviewing primary and secondary sources, including the Qur’an, classical Islamic texts, and relevant scholarly literature on human nature and Islamic education. The findings indicate that Islam views human beings as multidimensional creatures endowed with fitrah, intellect, spirituality, and social responsibility as servants and vicegerents of God on earth. The Qur’anic concepts of humanity, reflected in the terms al-insān, al-basyar, and al-nās, emphasize the complexity and uniqueness of humans as biological, rational, spiritual, and social beings. The perspectives of scholars such as Al-Ghazali, Ibn Arabi, and Hasan Al-Banna further reinforce the view that Islamic education must integrate intellectual, moral, and spiritual development in a balanced manner. The implications of this study highlight the necessity of designing Islamic education in a holistic and humanistic framework to produce insan kamil—individuals who are faithful, knowledgeable, possess noble character, and demonstrate social responsibility in communal life.

Education is a planned effort aimed at creating an effective learning environment where students can develop their potentials; it seeks to ensure that students become individuals who are confident, competent, independent, and responsible. Introducing students to the Qur'an is one of the ways to increase their faith. Education that includes Qur'an study has a very broad purpose, with its main goal being to influence the individual as a being who obeys their Creator and to reflect this through Islamic values. This study aims to evaluate the Tahfiz Qur'an program at SMA-TQ Mu'adz bin Jabal using the CIPP evaluation model. The research was conducted at SMA-TQ Mu'adz bin Jabal Kendari, using a qualitative descriptive method with the CIPP model (Context, Input, Process, and Product). The reason the author uses the CIPP evaluation model to evaluate the Tahfiz Al-Quran program is because it provides relevance in the decision-making process related to the planning of the program being implemented.The data collection process was conducted using observation and interview techniques. The results of this study show that the Tahfidz Al-Quran program at SMA-TQ Mu'adz bin Jabal Kendari has made real progress or development in every component—context, input, process, and product. These range from human resources supporting the program to facilities that do not create much burden and do not require special funding. However, the collaboration between the school and the parents has not yet been effectively implemented; this is because not every parent is able to track their children’s progress in Quran memorization.

This study was motivated by the role of liturgical music as the primary medium of spiritual expression in Pentecostal worship, which is characterised by expressiveness and participation. The purpose of this study was to analyse the presentation of liturgical music and examine how it shapes and represents the spiritual expression of the congregation in the worship services of the Indonesian Bethel Church (GBI) Light Corner in Gorontalo City. The research uses a qualitative approach with a descriptive-interpretative design. Data were obtained through participatory observation, in-depth interviews with worship leaders and congregants, and audio-visual documentation. Data analysis was conducted thematically with reference to musicology, liturgical theology, and cultural studies perspectives. The results of the study show that liturgical music at GBI Light Corner is presented in a structured yet flexible manner, combining contemporary music with conscious liturgical planning. Music serves as a medium for creating a sacred atmosphere, binding the structure of worship, and as the main means of expressing the spirituality of the congregation both personally and communally. These findings indicate that liturgical music not only reflects the spirituality of the congregation but also actively shapes the experience of faith in the context of the local Pentecostal Church. This research has implications for the development of contextual, theological, and reflective liturgical music practices in church life.

This study discusses the implementation of the demonstration method in Aqidah Akhlak learning at MA Al Muttaqin with the aim of describing the implementation process and identifying the perspectives and obstacles experienced by teachers and students. The demonstration method was selected because it is considered capable of instilling the values of faith and morality in a concrete and applicable manner, enabling students not only to understand the material theoretically but also to practice it in their daily lives. This research employed a descriptive qualitative approach with data collection techniques including classroom observations, in-depth interviews with teachers, the school principal, and students, as well as supporting documentation such as lesson plans and activity photographs. The collected data were analyzed through data reduction, data presentation, and conclusion drawing, and their validity was ensured through triangulation techniques. The findings indicate that the demonstration method was implemented in a planned manner through stages of preparation, implementation, and simple evaluation. Teachers actively demonstrated the learning material, while students were directly involved through practical activities and discussions. The method proved effective in enhancing students’ understanding, practical skills, and the development of Islamic attitudes and behaviors. Despite challenges such as limited time, large class sizes, and inadequate facilities, the demonstration method shows significant potential to improve the quality of Aqidah Akhlak learning when managed optimally.

This study aims to analyze the collective kiai leadership policies in enhancing the quality of madrasah education at Bahrul Ulum Islamic Boarding School, Tambakberas, Jombang. Using a qualitative research method with a phenomenological approach, the study collects data through in-depth interviews, structured observation, and documentation. The data analysis process involves three stages: data condensation, data display, and conclusion drawing. The study reveals that the formulation of collective leadership policies is based on the need to achieve religious goals, legal foundations, and community needs. These policies are oriented toward problem-solving and continuity, formulated through deliberation and consensus involving all kiai leaders of both formal and non-formal educational institutions within the pesantren. The implementation of these policies emphasizes scholarly sanad and intellectual tradition across all educational institutions. Key aspects include educational administration, human resource development, strengthening formal education based on national accreditation standards, providing entrepreneurship education, and participating in faith-based as well as science and technology competitions at national and international levels. The evaluation of these policies is carried out collectively by all caretakers and leaders in alignment with established policies to ensure quality improvement across the pesantren’s formal and non-formal educational institutions.

The challenges of modernity, including the secularization of knowledge, the fragmentation of values, and the increasingly pragmatic and utilitarian orientation of education, require a fundamental renewal of Islamic educational philosophy. In practice, Islamic education is often confined to normative and textualistic approaches that emphasize the transmission of doctrinal knowledge, which limits its responsiveness to social dynamics, scientific developments, and contemporary needs. This condition weakens the critical capacity of Islamic education in shaping individuals who are faithful, rational, and morally integrated. Accordingly, this study aims to examine Islamic educational philosophy from the perspective of critical thought reconstruction as an effort to address the challenges of modernity without shifting the fundamental principles of faith that serve as its normative foundation. This study employs a theoretical research approach through library research, using qualitative analysis of academic books, peer-reviewed journal articles, and relevant scholarly works on Islamic educational philosophy and critical thought. The analysis focuses on the ontological, epistemological, and axiological dimensions of Islamic education within the framework of critical reconstruction. The findings indicate that the reconstruction of Islamic educational philosophy is both an epistemological and practical necessity in responding to modern challenges. This reconstruction is not directed toward the domain of ʿaqīdah, which is qaṭʿī and normative in nature, but rather toward renewing modes of thinking, operational value systems, and educational practices. Consequently, Islamic education should function not merely at a normative level but as an effective instrument for individual and social transformation.

This study investigates how faith-based giving can be transformed into measurable development impact in the education sector, focusing on the Global Muslim Philanthropy Fund for Children (GMPFC) established by the Islamic Development Bank (IsDB) in partnership with UNICEF. Traditional Islamic philanthropic instruments, such as zakat and sadaqah, often provide short-term relief but lack structured governance, limiting their long-term impact on educational outcomes. Using a qualitative-explorative, this research analyzes secondary data from 2021–2025, including institutional reports, program documents, and peer-reviewed literature, to assess how GMPFC operationalizes faith-based resources through pooled, multilateral, and impact-oriented mechanisms. The findings indicate that GMPFC strategically funds education-enabling conditions, including child health, nutrition, psychosocial wellbeing, and youth empowerment, which are empirically linked to school readiness, retention, and learning quality. Comparative analysis shows that GMPFC outperforms traditional philanthropy and conventional aid by combining cultural legitimacy, institutional rigor, and alignment with Sustainable Development Goals (SDGs). Its governance model ensures standardized monitoring, fiduciary oversight, and cross-sectoral integration, addressing longstanding limitations of fragmented philanthropic delivery. Despite its effectiveness, the study highlights a lack of longitudinal learning outcome data, limiting precise quantification of educational impact beyond enabling conditions. Nonetheless, GMPFC exemplifies a hybrid development-finance model, demonstrating how Islamic philanthropic values can be operationalized to generate sustainable, measurable contributions to child education and human capital formation. These findings offer actionable insights for policymakers, development practitioners, and faith-based organizations aiming to scale philanthropic resources for education in vulnerable contexts.

Islam Nusantara is a religious concept in Indonesia characterized by moderation, inclusiveness, adaptability to local culture, and emphasizing tolerance. The implementation of these values ​​in school religious practices has been inconsistent due to differing perspectives and rejection of local traditions. The purpose of this study is to describe the forms of school religious traditions, analyze the implementation of Islam Nusantara values ​​in these traditions, identify supporting and inhibiting factors, and explain their impact on student character. The research method used was a qualitative approach with a case study design. The research location was Qurrota A'yun Elementary School in Purwakarta. Data were collected through interviews, observation, and documentation. Based on the results of the study, the Principal and Islamic Religious Education Teachers understand the concept of Islam Nusantara as a harmonious integration of Islam with local culture within the corridors of faith and sharia. Its implementation is realized through structured religious traditions (the culture of greetings, dhuha prayer, murojaah, etc.) that successfully integrate local wisdom. A significant impact is an increase in politeness, tolerance, religiosity, and respect for local culture among students. Supporting factors include school leadership and teacher-parent collaboration, while differences in understanding become obstacles that are overcome through intensive communication. The implementation of Nusantara Islamic values ​​in school religious traditions has proven effective in shaping students' character to be moderate, tolerant, and respectful of tradition. Schools are advised to strengthen program planning with written guidelines and a measurable evaluation system to monitor character development on an ongoing basis.

This study was conducted based on the idea that understanding the values of worship contained in the Qur'an plays an important role in shaping the faith, obedience, and religious behavior of Muslims. Worship education is not only related to the formal and ritual implementation of religious commands, but also significantly influences the formation of attitudes, personality, and character in daily life. Therefore, an in-depth study of the ideas and foundations of worship education in the Qur'an is necessary so that these values can be properly understood and applied, especially in the field of education. This research employs a qualitative method with a literature study approach, focusing on the analysis of Qur'anic verses related to worship. It is supported by various sources such as tafsir books, Islamic education literature, and relevant scientific references. The findings indicate that worship education in the Qur'an emphasizes strengthening faith in Allah, developing consistency in worship practices, and fostering noble character. Furthermore, worship education helps balance the relationship between humans and the Creator while also enhancing social interactions among individuals. The values of worship contribute to the development of spiritual awareness, discipline, moral responsibility, and positive social behavior. In conclusion, worship education based on the Qur'an serves as a fundamental foundation for shaping Muslims who are faithful, possess good character, and are able to practice Islamic values comprehensively in their daily lives.

This study aims to analyze the implementation of affective learning strategies in Akidah Akhlak subjects to enhance students' self-control at MTs Muhammadiyah 02 Purbalingga. Affective learning strategies focus on character development through the inculcation of religious values such as patience, honesty, and discipline, aimed at helping students manage their emotions, thoughts, and behavior in daily life. The research employed a qualitative method with a descriptive approach. Data were obtained through in-depth interviews with Akidah Akhlak teachers, the principal, and students, as well as classroom observation. Data analysis was conducted using thematic coding to identify patterns in the implementation of affective learning strategies and their impact on students' self-control. The findings indicate that the implementation of affective learning strategies is carried out through five main stages: receiving, responding, valuing, organization, and characterization. Each stage involves structured approaches, such as using inspirational stories from the Qur'an and Hadith, group discussions, value reflections, and case study simulations. These strategies successfully enhanced students' self-control, particularly in emotional regulation, wise decision-making, and consistent behavior aligned with Islamic values. This study concludes that affective learning strategies play a vital role in improving students' self-control. Systematic and collaborative implementation can assist madrasahs in producing a generation that is faithful, knowledgeable, and morally upright, in line with the vision of Islam.