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This study aims to determine the leadership competency of Catholic religious education teachers in creating a conducive learning environment at SMP Negeri 4 Nubatukan. This research used a qualitative approach with a case study approach. Data collection was conducted through observation, interviews, and documentation involving Catholic religious education teachers, students, and school officials. The results indicate that Catholic religious education teachers have demonstrated leadership competency through their ability to manage the classroom, provide good role models, build positive relationships with students, and provide motivation during the learning process. Teachers also strive to create a safe, comfortable, and orderly learning environment to encourage students to be more active in learning. Furthermore, several supporting factors exist, such as collaboration between teachers and the school, parental support, and the application of religious values ​​in the school environment. However, this study also identified several obstacles, such as limited learning facilities, lack of student participation, and limited learning time. Based on the results, it can be concluded that the leadership competency of Catholic religious education teachers plays a crucial role in creating a conducive learning environment and supporting student development, both academically and spiritually.

This article examines the use of cooperative learning strategies in Christian Religious Education (CRE) as an instructional approach that emphasizes the strengthening of students’ faith and Christian character. The discussion covers the definition, objectives, conceptual foundations, principles, and operational procedures of cooperative learning, which are then connected to the theological goals of CRE. The study employs a qualitative approach using a library research method, analyzing pedagogical and theological literature to construct a conceptual framework for implementing cooperative learning within the context of CRE. The findings indicate that cooperative learning strategies are highly aligned with the essence of CRE, as they foster dialogical interaction, shared responsibility, empathy, and the internalization of Gospel values through collaborative learning processes. The effective implementation of this strategy can create a participatory, reflective, and formative learning community that enhances not only cognitive understanding but also students’ attitudes, spirituality, and Christian character. This research is significant in providing both theoretical and practical foundations for CRE educators in designing learning experiences that are relevant, relational, and transformative in accordance with the goals of faith formation.

This community service study documents and analyzes a blood glucose screening program conducted by theology students of STT Kadesi–Bogor at the Pentecostal Church (Gereja Pantekosta Jakarta/GPJ) in West Jakarta from February to April 2026. A total of 80 examinations were performed over three consecutive months using the Accu-Check glucometer. Results revealed that 1 participant (1.25%) was classified as diabetic (random blood glucose/RBG ≥200 mg/dL) and 19 participants (23.75%) were classified as pre-diabetic or at elevated risk (RBG 126–199 mg/dL), bringing the total at-risk proportion to 25%. The mean participant age was 52.7 years (range: 21–82 years). Women constituted 78.75% of all participants and accounted for 70% of at-risk cases, while men showed a proportionally higher per-capita risk rate (35.3% vs. 22.2%). Five female participants recorded borderline-low glucose levels (70–75 mg/dL), indicating potential nutritional inadequacy. This study contextualizes its findings within biblical theology—particularly 1 Corinthians 3:16, which declares the human body to be the temple of the Holy Spirit—providing a theological imperative for holistic health stewardship. Practical recommendations include adoption of a balanced diet, engagement in regular physical activity, and periodic blood glucose monitoring as expressions of faithful bodily stewardship.

The Celeng Behel tradition is a form of local wisdom practiced by the people of Soropadan Village, Pringsurat District, Temanggung Regency, and is carried out through the Sadranan Kali ritual. This study aims to explain the form and function of the Celeng Behel tradition in the community’s daily life. The research uses a qualitative descriptive method with folklore and semiotic approaches. Data were collected through interviews, observations, and documentation, then analyzed to understand the cultural meanings behind the tradition. The results show that the Celeng Behel tradition has two main forms. First, it exists as oral folklore in the form of stories passed down from generation to generation. Second, it appears as a ritual practice, namely Sadranan Kali, which is held every year on the 10th of Sapar at Bendung Pondoh. The ritual includes communal prayers, the preparation of offerings, and the release of ducks into the river. These activities symbolize the community’s gratitude for the water that supports their farming and daily needs. The tradition also has important functions. It serves as a way for the community to express their hopes and concerns about nature, especially related to water and agriculture. It also strengthens social rules and cultural values that have been passed down over time. From a semiotic point of view, the symbols used in the ritual have both direct meanings and deeper cultural meanings that form shared beliefs in the community. In conclusion, the Celeng Behel tradition is not only a cultural activity, but also an important way to maintain harmony between humans, nature, and spiritual values in the life of the Soropadan community.

Penelitian ini bertujuan untuk menganalisis implementasi strategi manajemen kesiswaan berbasis nilai Kristiani serta kontribusinya terhadap pembentukan karakter peserta didik dalam lingkungan pendidikan multikultural di SDS Unity Primary School. Latar belakang penelitian ini didasarkan pada meningkatnya kompleksitas keberagaman di lingkungan sekolah yang menuntut adanya pengelolaan peserta didik yang tidak hanya berorientasi administratif, tetapi juga mampu membangun sikap toleransi, penghargaan terhadap perbedaan, dan karakter yang kuat. Penelitian menggunakan pendekatan kualitatif deskriptif dengan metode studi kasus. Data diperoleh melalui observasi partisipatif, wawancara, dan analisis dokumentasi sekolah, kemudian dianalisis menggunakan kerangka SWOT (Strengths, Weaknesses, Opportunities, Threats). Hasil penelitian menunjukkan bahwa manajemen kesiswaan di SDS Unity Primary School diimplementasikan melalui integrasi nilai-nilai Kristiani, seperti kasih, integritas, tanggung jawab, kerendahan hati, dan pelayanan ke dalam berbagai kebijakan dan program kesiswaan. Keberagaman peserta didik yang terdiri atas berbagai agama dan etnis dikelola melalui pendekatan inklusif yang mendorong interaksi lintas budaya dan lintas agama. Analisis SWOT menunjukkan bahwa identitas spiritual sekolah, program pembinaan rohani, kegiatan ekstrakurikuler, serta dukungan orang tua menjadi kekuatan utama dalam pembentukan karakter peserta didik. Di sisi lain, keterbatasan pembina rohani dan tantangan sekularisasi menjadi faktor yang perlu diantisipasi. Temuan penelitian juga menunjukkan bahwa harmonisasi program kerohanian, ekstrakurikuler, dan program anti-perundungan berbasis pendekatan restoratif berkontribusi terhadap terciptanya iklim sekolah yang aman, toleran, dan harmonis. Penelitian ini menyimpulkan bahwa strategi manajemen kesiswaan berbasis nilai Kristiani efektif mendukung pembentukan karakter peserta didik serta dapat menjadi model pengelolaan pendidikan multikultural yang inklusif dan berorientasi pada pengembangan karakter secara holistik.

This study was conducted to examine the integration of spiritual intelligence into Islamic Religious Education (PAI) learning as an effort to strengthen students’ character. At MA Al-Amien Bugih Pamekasan, some students still demonstrate a lack of discipline, responsibility, and honesty in the learning process. To address these issues, PAI teachers integrate spiritual values through religious activities and the cultivation of positive habits during classroom instruction. This study aims to describe the implementation of spiritual intelligence integration, the strategies used by teachers, and its implications for students’ character development. This research employed a descriptive qualitative approach. Data were collected through observations, interviews, and documentation involving purposively selected informants, namely PAI teachers and students. Data analysis followed the Miles, Huberman, and Saldana model, including data reduction, data display, and conclusion drawing. The validity of the findings was ensured through source and technique triangulation. The results indicate that the integration of spiritual intelligence in PAI learning has been implemented systematically through planning, implementation, and evaluation stages. Teachers incorporate spiritual values through religious practices, role modeling, learning reflections, discussions of moral values, and character assessments. These strategies contribute positively to the development of students’ character, particularly in fostering discipline, responsibility, honesty, cooperation, empathy, and independence. Although several challenges remain, including differences in students’ backgrounds, limited instructional time, and external environmental influences, the integration of spiritual values continues to support sustainable character development among students. The findings highlight the important role of spiritual intelligence in creating meaningful learning experiences and promoting positive character formation in Islamic educational settings.

Construction project control requires careful planning to avoid delays and cost overruns. This study aims to evaluate the performance of the CBT Laboratory Building construction project at the Faculty of Medicine, Wahid Hasyim University, Semarang, in terms of cost and time using the Earned Value Analysis (EVA) method, and to analyze acceleration alternatives using the crashing method. The method used is a quantitative approach with a case study, based on project data such as the Budget Plan (RAB), S-curve, and work progress reports. The analysis was carried out using the Earned Value Analysis (EVA) method to assess project performance in terms of cost and time through indicators such as CV, SV, CPI, and SPI. Furthermore, an acceleration analysis was conducted using the crashing method to determine the optimal alternative for overcoming project delays by considering time and cost efficiency. The results of the Earned Value Analysis indicate that the project experienced delays and cost overruns, as shown by SPI < 1 and CPI < 1. The estimated project completion time increased to 227 days, longer than the initial plan of 217 days, while the estimated final cost reached RP 5,451,241,064.85, exceeding the initial budget. Acceleration efforts using the crashing method show that adding adding labor is more efficient than working hours (overtime), resulting in a project duration of 212 days with lower costs of RP 5,658,221,364.08. Thus, the Earned Value Analysis method is effective for evaluating project performance, while crashing can be a solution for acceleration by considering time and cost efficiency.

In Islam, prayer (salat) is a fundamental obligation that must be performed under all circumstances, including during illness. Muslim patients have high spiritual needs, in which religious practices serve as a source of strength in coping with disease. Although Islam provides concessions (rukhsah) in performing prayer for the sick, limitations in patients’ understanding of how to perform prayer according to their health conditions are still found. This lack of knowledge may affect the proper practice of prayer during hospitalization. Therefore, this study aims to identify patient characteristics related to the practice of prayer, to examine the level of knowledge of the five daily prayers in relation to their practice among patients, and to analyze patients’ overall level of knowledge regarding prayer. This study employed a quantitative method with a cross-sectional design. The results show that patient characteristics, particularly productive age and higher educational level, contribute to their ability to perform prayer during hospitalization. A significant relationship was found between the level of knowledge of prayer and its practice, where better understanding was associated with more optimal religious practice. Overall, most patients had a high level of knowledge of prayer, although a small proportion still had low knowledge, indicating the need for spiritual education. It can be concluded that the level of knowledge of prayer is associated with the quality of prayer practice among Muslim patients at RSUD Haji Makassar. Strengthening spiritual education is needed to support the fulfillment of patients’ religious needs during hospitalization.

Churches and Christian institutions frequently face the challenge of congregations whose understanding of ministry remains confined to the spiritual dimension alone, while the holistic ministry mandate calls for active engagement across social, educational, and economic spheres. This study examines two primary objectives: first, how Christian Religious Education (CRE) shapes congregational understanding of holistic church ministry; and second, how CRE equips congregants with the concrete capacity to serve comprehensively. A qualitative approach with a case study design was employed at Yayasan Sola Gratia Medan. Data were gathered through in-depth interviews with seven informants comprising foundation leaders, program coordinators, active church members, volunteers, and beneficiaries. Analysis followed a thematic framework encompassing data reduction, display, and conclusion drawing. Findings reveal that: (1) consistent CRE implementation at Yayasan Sola Gratia has successfully shifted the congregational ministry paradigm from exclusively spiritual to holistically transformative; and (2) congregants who have internalized CRE values demonstrate more structured ministry capacity, stronger theological motivation, and significant cross-dimensional engagement. This research contributes a contextual CRE model relevant for church-based institutions operating in multidimensional urban environments.

Rheumatoid arthritis (RA) is a daily disease seen in rheumatology clinics. It predominantly involves the appendicular skeleton. The axial skeleton is mostly spared except for the cervical spine where instability can occur and can be carefully assessed with cervical spine radiographs in flexion and extension. Radiographs may show erosion at the C1-C2 level with destruction of the transverse ligament that can result in atlantoaxial subluxation. Diagnosis is based on clinical, laboratory, and radiographic findings. Conventional radiography has been the mainstay for diagnosis of joint damage and subsequent follow-up. Radiography can provide only indirect information on synovial inflammation, however, and the technique is insensitive to early bone damage. Hand radiographs are frequently ordered as the first imaging modality in the assessment of patients presenting with peripheral arthritis. They can provide invaluable information about the bones, joints, mineralization, soft tissues and the distribution of abnormalities. Given the wide spectrum of rheumatic diseases, it might be challenging to make the diagnosis solely based on the clinical findings and imaging plays an important role in narrowing the differential diagnosis. Having the knowledge of the common radiographic manifestations of inflammatory arthritis is of paramount importance for clinicians and radiologists to diagnose the underlying disease in early stages of disease in order to start treatment. The purpose of the article is to review the key radiographic findings of common rheumatic diseases in the hands.

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

The presence of Generation Z, who grew up entirely in the digital era, has triggered a fundamental transformation in Muslim religious practices, where social media has replaced conventional religious institutions as the primary source of religious information. This condition creates a paradox: Gen Z has become a generation that is highly religious online, yet is often disconnected from physical communities and traditional religious authorities. This study aims to analyze the character of Muslim Gen Z religiosity, identify its forming factors, and examine the impact of the digital era on their religiosity. This study employed a descriptive qualitative approach using a library research method. The findings indicate that Muslim Gen Z religiosity is characterized by personalization, flexibility, and digital spirituality, strongly influenced by social media. These characteristics are shaped by massive digital technology accessibility, the effectiveness of contextual Islamic preaching on platforms such as TikTok, as well as spiritual needs and social pressure from the digital environment. The digital era brings positive impacts in the form of increased accessibility and religious literacy, but also negative impacts including shallow religious understanding, vulnerability to information bias, and potential exposure to extreme ideologies. This study implies the importance of an integrated digital religious literacy strategy through critical thinking-based Islamic Religious Education curriculum reform, enhancement of educators' digital capacity, and cross-sector collaboration to strengthen Gen Z's moderate and reflective religious understanding.

This study aims to analyze the process of internalizing legal values in the formation of a culture of law-abidingness by emphasizing the perspective of civic responsibility and the Islamic Sociological Jurisprudence Theory approach. The main problem studied is how legal values are not only understood normatively, but also internalized in the individual and collective consciousness of society, thus giving rise to sustainable law-abiding behavior. The research method used is a normative juridical approach with strengthening conceptual and sociological analysis of legal dynamics in society. The results show that the internalization of legal values is a multidimensional process involving cognitive, affective, and spiritual aspects, which are influenced by education, the social environment, role models, and the consistency of law enforcement. In the context of civic responsibility, a culture of law-abidingness is not only formal compliance with regulations, but also reflects moral awareness and active participation of citizens in maintaining social order. Meanwhile, Islamic Sociological Jurisprudence Theory offers an integrative paradigm that combines the normative dimensions of sharia with social reality, through a comparative approach of schools of thought, maqāṣid al-syarī‘ah, and an orientation toward the welfare of the people. This research emphasizes that the formation of an effective culture of law-abidingness requires a holistic and contextual approach, in which law is understood as a living and adaptive social instrument. Thus, the internalization of legal values based on civic responsibility and an Islamic sociological jurisprudence approach can encourage the realization of substantive justice, high legal awareness, and a civilized and sustainable social order.    

The study highlights the importance of spirituality as a foundational framework for shaping adolescents’ life orientation in the complex digital era, marked by pervasive distractions and fragmented meaning. Ignatian spirituality, emphasizing reflection and lived experience as loci of encounter with God, provides a contextual approach to help adolescents construct deeper existential meaning. The study aims to examine how reflective practices within this framework support students of SMK Katolik St. Mikael Surakarta in internalizing spiritual values and navigating digital challenges. Using a qualitative descriptive case study design, data were collected from 195 reflective writings of twelfth-grade students and reduced to 90 representative samples. The film Hacksaw Ridge was employed as a reflective stimulus to enhance affective and existential engagement. Data analysis was conducted using the four pillars of Jesuit education: Competence, Conscience, Compassion, and Commitment. The findings reveal that all reflections contain at least one element of the 4C framework integrated with Ignatian spirituality. Reflection serves not only as a medium of self-expression but also as a transformative process fostering moral awareness, social sensitivity, and commitment to action. It effectively enables students to process both personal and digital experiences into meaningful learning. The study affirms the strong relevance of integrating spirituality, reflection, and Ignatian pedagogy in contemporary education, contributing to the formation of reflective, value-oriented individuals committed to the common good.

The study aims to analyze the role of digital media as a distracting factor affecting the faith loyalty of Catholic adolescents in their relationship with God amid religious pluralism in Indonesia. The development of digital media has transformed how adolescents understand, express, and live out their faith, while simultaneously presenting both opportunities and ambivalent challenges. This research employs a qualitative approach using a library research method, analyzing various theological, sociological sources, and Church documents. The findings indicate that digital media can serve as a broad and participatory space for expressing faith, but it also has the potential to create distractions in three main dimensions: cognitive, affective, and practical. Cognitively, adolescents experience confusion in understanding faith teachings due to the diversity of information available. Affectively, there is a shift in orientation from a relationship with God toward the pursuit of emotional gratification in digital spaces. Practically, there is a decline in engagement in concrete religious practices. Within the context of religious pluralism, this complexity intensifies and influences the formation of adolescents’ faith identity. This study also finds that digital media does not only have negative impacts but also holds positive potential as a means of deepening faith when used critically and reflectively. Therefore, the role of the Church is essential through contextual, dialogical, and integrative pastoral accompaniment combined with critical digital literacy. Through this approach, adolescents are expected to integrate their digital experiences into a more mature, authentic faith life rooted in a deeper relationship with God.

The rapid development of digital technology has significantly transformed the ways in which faith is experienced, particularly in the lives of adolescents. From the perspectives of digital religion and mediatization of religion, digital space is no longer merely a medium, but has become a cultural arena that actively shapes religious practices and meanings. The study aims to analyze these dynamics, especially within the context of Generation Alpha, by examining the opportunities and challenges that emerge in the lived experience of faith in the digital age. The findings indicate that digital environments offer creative, participatory, and contextual opportunities for evangelization, enabling young people to engage actively in constructing their religious experiences. However, this dynamic is inherently ambivalent, as it also risks reducing the meaning of faith to symbolic, instant, and less sacramentally grounded experiences, detached from the communal life of the Church. Furthermore, the formation of religious identity in digital spaces tends to be fluid and performative, potentially leading to superficial relationships and fragmented identities. Therefore, technologically mediated religious experience should be understood as a bridge, rather than a substitute, for authentic faith encounters. The Church is thus called to adopt adaptive and reflective pastoral approaches, positioning media as a means of fostering communio without obscuring the essence of faith. An integrative approach through the synergy of Church, family, and educational institutions is essential to balance digital literacy and spiritual depth, ensuring that adolescent faith continues to grow reflectively and remains rooted in real-life experience.

This community service program aimed to strengthen community development in Negeri Soya by reinforcing group kinship ties within a multicultural society. As a traditional village in Ambon City, Negeri Soya is inhabited by people from diverse ethnic and social backgrounds who live together in one area. This diversity requires harmonious social relations supported by solidarity, brotherhood, and social awareness. The program focused on the men’s service group of the Elim Sector, Soya Congregation, as a forum for social and spiritual development. The activities were conducted through lectures, question-and-answer sessions, and collaborative practices in church services. The materials emphasized group kinship, social solidarity, togetherness, and the understanding that kinship is not limited to blood relations, but can also be built through shared territory, life experiences, and continuous social interaction. The results show that the Negeri Soya community has strong solidarity and active participation in religious and social activities. Values such as mutual cooperation, masohi, and the concept of orang basudara serve as important foundations for social integration. Men’s church service activities strengthened care, cooperation, and shared responsibility among members. These findings indicate that local cultural values remain relevant for managing diversity and building collective resilience in post-conflict communities. Overall, this program contributed positively to strengthening social relations and supporting harmonious, inclusive, and sustainable community life in Negeri Soya in daily life.

This study aims to analyze the relevance of Robert Raikes' Christian educational thinking to the character formation of children in contemporary Sunday School services. This study uses a qualitative approach with a library research method. Data were obtained from various literature sources such as books, scientific journals, and research articles related to Christian education, character education, and the history of Sunday School development. Data analysis techniques were carried out through the stages of data reduction, grouping themes, interpretation, and drawing conclusions using descriptive qualitative methods. The results show that Robert Raikes' thoughts remain relevant in modern Christian education, especially in the formation of children's character through the teaching of God's Word, discipline, role models, and the instilling of Christian values. Sunday School plays an important role as a means of fostering faith, morality, and social responsibility in children from an early age. In addition, the challenges of the digital era require churches to develop more creative, interactive, and contextual learning methods without abandoning the basic values ​​of the Christian faith. This study confirms that the success of children's character formation depends not only on the church, but also on the role of Sunday School teachers and families who work together to build a conducive spiritual environment. Thus, Robert Raikes' thinking makes an important contribution to the development of Christian education that is relevant in the modern era.

This study aims to analyze the integration of Pancasila values and Islamic Religious Education (PAI) in shaping digital ethics and to examine the development of digital law through the Islamic Sociological Jurisprudence Theory approach. This research employs a qualitative method with a literature study approach based on relevant academic sources and journals. The findings indicate that the integration of Pancasila and PAI serves as a comprehensive ethical foundation in shaping digital behavior by reinforcing moral, spiritual, and social values. Furthermore, digital law is understood as a product of the interaction between social and religious values, which is dynamic and adaptive to technological developments. The Islamic Sociological Jurisprudence Theory contributes to constructing a legal paradigm that is not only formal-legal but also contextual and oriented toward public welfare (maslahah). The ethical-based digital law development model integrating Pancasila and Islamic values is considered relevant in addressing contemporary digital challenges, such as misinformation, privacy violations, and cybercrime. However, this study also identifies limitations, particularly in the implementation aspect, which remains largely normative and has not been optimally integrated into concrete policies. Therefore, it is necessary to strengthen adaptive regulations, develop applicable digital ethics education, and conduct further empirical research to establish a just and sustainable digital legal system.

The Tandak Timang tradition in Batu Badinding Village, Central Katingan District, plays an important role in fostering the faith of children aged 1-5 years, which is carried out by parents. From an early age, children are introduced to faith values through Tandak Timang verses that contain advice, prayers, and praise to God. This study aims to (1) describe the role of parents in fostering the faith of children aged 1-5 years through the Tandak Timang tradition in Batu Badinding Village, Central Katingan District; and (2) describe the values implemented by parents for children aged 1-5 years in Batu Badinding Village, Central Katingan District. The research used a qualitative descriptive method with data collection techniques including observation, interviews, and documentation.The results show that Tandak Timang plays a significant role in shaping children's spiritual foundation. Parents' roles are manifested through daily practices, such as singing, storytelling, and rocking children while chanting verses in the Dayak Ngaju language. This practice not only builds strong emotional bonds but also serves as an effective medium for instilling noble values. These values include cultural values, moral and ethical values, ancestral values, and spiritual values that teach children about the importance of prayer and hope in God.The conclusion of this study is that parents act not only as cultural inheritors but also as educators, role models, and facilitators. They utilize intimate moments when putting children to sleep—through singing, storytelling, and rocking—to instill faith values. The strong physical and emotional interaction builds a solid bond, making it easier for children to accept and internalize a deep understanding of the teachings conveyed. The Tandak Timang tradition is rich in noble values that serve as the foundation for faith formation. These values include cultural values, moral and ethical values, ancestral values, and spiritual values. The suggestions put forward are that parents should further understand the meaning of Tandak Timang for fostering children's faith from an early age, and pass on and preserve the character of children through this Central Kalimantan Dayak culture. For subsequent researchers conducting similar studies, it is recommended to develop the research objectives and focus more specifically on the research topics.