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This research examines the role of Pura Siwa Jagat Karana as the orientation center of the Balinese Hindu community in Ternate City, functioning not only as a place of worship but also as a hub for social and cultural activities. The study aims to describe the role of Pura Siwa Jagat Karana in the religious, social, and cultural life of the Balinese Hindu community and to analyze the challenges faced in sustaining its existence within a multicultural society. The research employs Emile Durkheim’s Structural Functionalism theory, emphasizing the role of religious institutions in maintaining social integration. A qualitative approach was applied, using observation, in-depth interviews, and documentation. The findings reveal that Pura Siwa Jagat Karana functions as a spiritual center, a medium for preserving Balinese culture, and a means of strengthening solidarity and identity of the Balinese Hindu community. Nevertheless, the temple faces several challenges, including limited accessibility for worshippers, changes in management, insufficient ritual facilities, dynamics in priest leadership, and constrained resources. Despite these obstacles, the temple continues to serve as a symbol of harmony and a space for interfaith dialogue that fosters peace in the heterogeneous society of Ternate.

Strengthening the education of students and parents through flagship programs such as Tahfidz Quran, Hizbul Wathan, and Silat Tapak Suci is a noble effort that must be present in Islamic education, especially in the era of information disruption 5.0. The strategic role of teachers, parents, and religious leaders is crucial in shaping a generation that is both faithful and virtuous. Education that integrates religious values and local wisdom serves as a foundation for facing the increasingly complex challenges of the modern world. Therefore, the community service team is committed to sharing the knowledge they possess with parents, teacher councils, and students at Madrasah Ibtidaiyah Swasta Muhammadiyah Kota Pariaman. Through this program, it is expected that the understanding and skills in educating children will improve, and the relationship between schools, families, and communities will be strengthened. With proper guidance, it is hoped that future generations will be able to face global challenges while maintaining strong religious and moral principles.

Christian Religious Education (PAK) research in Indonesia has undergone significant developments, but its future direction and relevance are still crucial questions. This article aims to map the PAK research landscape and identify key challenges and opportunities through a literature review of publications in national and international journals, theses, and dissertations. The analysis is focused on three aspects: dominant themes, methodology, and contextual relevance. The findings show the dominance of conventional themes such as teaching methods, curriculum, and the role of teachers, with a qualitative approach limited to case studies, making generalizations difficult. Contemporary issues such as religious pluralism, digital media, Generation Z spirituality, integration of faith and knowledge, and inclusive approaches in multicultural contexts are still underexplored. This article proposes the reorientation of PAK research through an interdisciplinary approach (theology with psychology, sociology, media studies), methodological strengthening (longitudinal and mixed-methods studies), and emphasis on Indonesia's socio-cultural reality as a starting point. With this strategy, PAK's research is expected to be able to expand its theoretical contribution while answering practical challenges in shaping the character and spirituality of students in the era of modernity.

The educational outreach program for the handling of corpses (tajhizul mayit) conducted by Group 29 of the STAIN Madina Community Service Program in Hutabaringin Julu Village aimed to provide theoretical and practical understanding to the community regarding the procedures for handling corpses in accordance with Islamic law. Participants included mothers, fathers, and young men and women, who were expected to disseminate this knowledge to the wider community. This study used a qualitative descriptive approach with a participatory method, allowing participants to be directly involved in the learning process. The implementation of the activity included several methods, such as lectures given by expert speakers, live demonstrations on corpse handling procedures, corpse handling simulations, and discussions that actively involved participants. This activity was designed so that participants not only understood the theory but also had practical skills in handling corpses in accordance with Islamic teachings. The results of this activity showed a significant increase in participants' understanding and skills in handling corpses. In addition to increasing religious literacy, this activity also fostered collective awareness regarding the importance of fardhu kifayah obligations, which are a shared responsibility of the community. It is hoped that through this activity, the community will be better educated and better prepared to carry out religious duties properly.

This study highlights the crucial role of learning interest as a key determinant of success in the educational process. The research was conducted through interviews with teachers and direct observations in the learning environment, aiming to explore how various factors influence students’ interest, particularly in religious education. The findings indicate that teachers play an essential role by adopting creative approaches in their teaching methods. For instance, the integration of digital tools, such as instructional videos, was found to be highly effective in capturing students’ attention and enhancing their engagement during lessons. Furthermore, parental support emerged as a significant factor, as parents act as the first educators at home by instilling fundamental religious values and attitudes that shape students’ motivation. The results also suggest that a positive classroom atmosphere, where students feel appreciated and supported by their teachers, contributes to higher levels of interest and participation in religious studies. In addition, the study emphasizes the importance of differentiated instruction, where tasks are adjusted to match students’ abilities and learning needs. By connecting lesson materials with real-life experiences, teachers can further foster students’ intrinsic motivation, making learning more meaningful and relevant. Overall, the research demonstrates that cultivating interest in learning requires collaboration between teachers, parents, and supportive learning environments.

This study aims to analyze the role of village heads in improving development in Darmorpis Village, Samofa District, Biak Numfor Regency. Village administration, as the spearhead of government administration, plays an important role in realizing public services, community empowerment, and sustainable development. This study uses qualitative methods with data collection techniques through interviews, observation, and literature study. The results show that the village head plays a strategic role in leading and mobilizing all elements of society, including traditional leaders, religious leaders, village officials, and the general public, to actively participate in development. The village head's leadership emphasizes not only administrative aspects but also service, motivation, work discipline, and capacity building for village officials. The synergy between leadership and community participation proved to be a key factor in the success of the development program in Darmorpis Village. However, this study also found obstacles in the form of a lack of coordination regarding the implementation of assistance programs from the local government, which had an impact on the community's perception of the effectiveness of development. Thus, it can be concluded that the success of village development is largely determined by the visionary leadership of the village head and the collective support of the community.

Education plays a crucial role in shaping the personality, morals, and spiritual values of students. In the Islamic perspective, education is not solely focused on the mastery of knowledge but also includes the cultivation of noble character, the strengthening of faith, and the enhancement of religiosity as a form of devotion to Allah Swt. Islamic boarding schools (pondok pesantren), as traditional Islamic educational institutions, have a strategic role in instilling these values through religious activities, the teaching of classical Islamic texts (kitab kuning), and the habituation of virtuous behavior. Pesantren serve not only as centers of learning but also as institutions for character formation and spiritual development. However, the forces of globalization and modernization bring new challenges in the form of cultural, technological, and informational influences that often conflict with Islamic values. Therefore, pesantren are required to develop adaptive, innovative, and relevant educational strategies that align with contemporary needs without losing their Islamic identity. One effective approach is the implementation of Islamic counseling, a process of psychological and spiritual guidance grounded in the Qur’an and Sunnah. Through this counseling, students are expected to strengthen their faith, enhance their religiosity, and develop moral resilience in facing the dynamics of modern life based on strong Islamic values.

Mosques play a strategic role as centers of worship and community development at the local level, serving not only as places of worship but also as spaces for non-formal religious education. However, many rural mosques are experiencing declining functionality due to limited facilities, human resources, and a lack of sustainable programs. This condition is evident in the Al-Karomah Mosque in Kalibundar Hamlet, where religious activities have declined due to the lack of sustainability of the Al-Qur'an Education Park (TPA) program. This community service activity aims to revitalize the function of the mosque by strengthening the TPA by emphasizing the instilling of religious moderation values ​​and increasing community participation. The method used is Participatory Action Research (PAR) involving mosque administrators, TPA teachers, community leaders, and parents of students through observation, interviews, and documentation of activities. The program implemented includes improving TPA management, teacher training, developing a simple curriculum based on religious moderation, and reactivating Quran recitation activities and habituating worship. The results of the activity indicate an increase in interest in learning the Quran, strengthening the values ​​of tolerance and togetherness, increasing community participation, and growing awareness of the importance of religious moderation. Thus, revitalizing prayer rooms through strengthening TPA is effective in strengthening religiosity while building social harmony based on religious moderation. The method used in this article is Participatory Action Research (PAR), involving mushola management, TPA teachers, community leaders, and parents of students through field observations, interviews with religious figures, and activity documentation. Program activities include improving TPA management, teacher training, developing a simple curriculum based on religious moderation, and reactivating Qur’anic learning and regular worship activities. The results of the program show: (1) increased interest in learning the Qur'an among children and youth, (2) strengthened values of tolerance, togetherness, and social awareness, (3) growing community participation in religious activities, (4) the role of the mushola as a center of religious moderation at the hamlet level, (5) increased participation of students and community members, (6) rising awareness of the importance of religious moderation, and (7) the reestablishment of Mushola Al-Karomah as a center of community religious activities. Thus, revitalizing the mushola through the TPA has proven effective in strengthening religious values while building social harmony based on religious moderation

This study thoroughly explores the role of Christian women’s fellowship as a locus of spiritual recovery for survivors of Post-Traumatic Stress Disorder (PTSD). The research was conducted through a library study of scholarly literature published in the past decade on faith-based community support, religious coping, and trauma-informed ministry. Thematic analysis indicates that women’s fellowship can provide a safe and inclusive recovery environment, facilitate faith reconstruction through positive religious coping and trauma-sensitive practices, and bridge spiritual care with professional mental health services. The novelty of this research lies in integrating recent findings from the psychology of religion with pastoral theology principles to develop a theoretical-practical framework adaptable to church contexts. The practical implications include implementing trauma-informed ministry standards, designing adaptive spiritual curricula, training facilitators, and conducting continuous evaluations. Therefore, Christian women’s fellowship has the potential to strengthen the church’s capacity as a holistic, safe, and resilient recovery community for PTSD survivors.

Indonesia, as a pluralistic nation, faces serious challenges related to religious radicalism, often triggered by a literal understanding of sacred texts, including the Great Commission in Matthew 28:16–20. This study emphasizes the need for reinterpretation of this text, not as a mandate for Christianization, but as a call to disciple others in the spirit of love and tolerance. The research method used is qualitative with a literature review, offering novelty through a contextual reinterpretation approach, different from previous studies that tended to be textual. This approach seeks to understand the text within the social and cultural context of pluralistic Indonesia, emphasizing values such as love, respect for pluralism, and honoring religious diversity. The findings show that this reinterpretation aligns with the values of Pancasila and can contribute to preventing the seeds of radicalism while strengthening interfaith harmony. By promoting inclusivity and peace, Christian mission can be a positive force in maintaining religious harmony in Indonesia. In conclusion, the Christian mission must shift from an exclusive paradigm focused on aggressive proselytization to a theocentric paradigm that embraces pluralism and promotes interfaith tolerance, to achieve peace amid the diversity of Indonesian society.

The purpose of this research is to determine the existence of the Almighty God in the Regulations for Establishing Houses of Worship. In this research the author uses normative legal techniques which are library research, which is carried out by examining all laws and regulations related to the problem that is the object of this research. This research is intended to find out the regulations for establishing places of worship in the Joint Regulations of the Minister of Religion and the Minister of Home Affairs Number 9 and 8 of 2006 based on the principles of the one and only God. The results of this research indicate that there is inequality in establishing places of worship for minority groups due to the requirements in these regulations being dominated by the majority group.  

This research was conducted with the aim of determining the existence of divine values ​​in Toba Batak culture. This research method is to use a descriptive qualitative method with a literature study approach. This research is intended to find out the extent of the existence of divine values ​​in Toba Batak culture, even though it is known that the Toba Batak people have different religions. In conclusion, the results of this research show that Toba Batak culture still highly upholds divine values, and the presence of God can be experienced through encounters with others and the universe. The Toba Batak people believe that the experience of God is present and realized through the application of daily life. It is at that moment that God is experienced as the foundation and soul of all creatures.

The implementation of Community Service Program (KKN) in Pagur Village, Panyabungan District, focuses on the Tajhizul Mayyit (Corpse Management) program as a form of community service in the religious field. The main problem faced by the community is the limited knowledge and practical skills in performing fardu kifayah, especially regarding the procedures for managing a corpse according to Islamic sharia. This has the potential to cause difficulties when a death occurs, especially for families who lack a proper understanding of the correct Tajhizul Mayyit procedures. This activity aims to enhance community understanding of fardu kifayah obligations, provide systematic knowledge, and train practical skills in managing corpses, from washing, shrouding, praying, to burying. The methods used in this activity include outreach, deliberation, direct practice, and simulations with the community. Through this method, participants not only understand the theory but are also able to practice it directly. The results of the activity show a significant increase in the understanding and skills of the Pagur Village community. This is evident from the community's enthusiasm in participating in simulations, as well as their ability to perform the Tajhizul Mayyit stages correctly according to procedures. In addition, this activity also fosters a sense of togetherness, social care, and community readiness to help each other in fulfilling fardu kifayah obligations in their environment. Thus, the implementation of the Tajhizul Mayyit program during this KKN activity has made a real contribution to increasing the religious capacity of the community, as well as supporting the realization of a self-reliant, caring, and empowered community in implementing Islamic teachings.

The implementation of Community Service Program (KKN) in Pagur Village, Panyabungan District, focuses on the Tajhizul Mayyit (Corpse Management) program as a form of community service in the religious field. The main problem faced by the community is the limited knowledge and practical skills in performing fardu kifayah, especially regarding the procedures for managing a corpse according to Islamic sharia. This has the potential to cause difficulties when a death occurs, especially for families who lack a proper understanding of the correct Tajhizul Mayyit procedures. This activity aims to enhance community understanding of fardu kifayah obligations, provide systematic knowledge, and train practical skills in managing corpses, from washing, shrouding, praying, to burying. The methods used in this activity include outreach, deliberation, direct practice, and simulations with the community. Through this method, participants not only understand the theory but are also able to practice it directly. The results of the activity show a significant increase in the understanding and skills of the Pagur Village community. This is evident from the community's enthusiasm in participating in simulations, as well as their ability to perform the Tajhizul Mayyit stages correctly according to procedures. In addition, this activity also fosters a sense of togetherness, social care, and community readiness to help each other in fulfilling fardu kifayah obligations in their environment. Thus, the implementation of the Tajhizul Mayyit program during this KKN activity has made a real contribution to increasing the religious capacity of the community, as well as supporting the realization of a self-reliant, caring, and empowered community in implementing Islamic teachings.

This study aims to explain the management of Full Day School in shaping the character of students at SD IT Nurul Fikri Sidoarjo. The research employs a descriptive qualitative method, with data collected through interviews, observations, and documentation. The results show that Full Day School management is implemented through three main stages: planning, implementation, and evaluation. In the planning stage, the school formulates visions, missions, and goals focused on developing students' character values. Organization is carried out by clearly assigning duties and authorities to the principal, teachers, and educational staff so that each party can perform their roles in a directed and coordinated manner. Implementation involves integrating character values into learning activities, religious practices, extracurricular programs, and teacher role modeling. Evaluation is conducted regularly through work meetings to review achievements and identify challenges. Supporting programs for character development include habituation of worship such as congregational prayers and tahfidz, social activities, extracurricular programs, and Character Building Life Skills (CBLS), which instill values of independence, leadership, and responsibility. These activities are designed not only to support students’ daily routines but also to instill moral values applicable in daily life. The active role of teachers, staff, and the school environment significantly contributes to the program’s effectiveness, creating an educational system that balances academic aspects with consistent character development.

Learning outcomes refer to the abilities that students possess after undergoing learning experiences, including their understanding and knowledge. This study examines the improvement of learning outcomes in Islamic Religious Education (PAI) by implementing differentiated instruction on the topic of Faith in the Messengers of Allah in Grade IV of SD Negeri 8 Limboto Barat, Gorontalo Regency. This research is a Classroom Action Research (CAR). Data collection techniques included observation, interviews, and documentation using research instruments such as teacher activity observation sheets, student activity observation sheets, tests, and student learning outcome sheets. The data analysis technique followed the procedures of classroom action research, employing both descriptive and quantitative analysis. The results of this study show that the implementation of differentiated instruction improved students' learning outcomes in the PAI subject on the topic of Faith in the Messengers of Allah. This improvement can be seen in the increase in teacher activity, which rose from 69% in Cycle I to 100% in Cycle II. Similarly, student learning activity increased from 56% in Cycle I to 83% in Cycle II. Student learning outcomes in PAI also improved significantly. In the pre-cycle phase, only 8 out of 20 students (40%) achieved mastery. This increased to 14 students (70%) in Cycle I with an average mastery score of 78.00, and further improved in Cycle II, with 19 students (95%) achieving mastery and an average score of 85.00.

This study aims to analyze the process of acculturation between Buddhism and local culture in Indonesia, particularly in the context of the formation of a unique and historically relevant Nusantara Buddhist identity. The focus of the study includes the integration of the Tri Pitaka teachings with local cultural values, practices, language, art, and rituals to create a form of religious practice that is adaptive and meaningful for the local community. The research method used is a descriptive qualitative approach, with data collection techniques through observations of religious practices, interviews with religious and community leaders, and literature studies of relevant texts, inscriptions, historical artifacts, and scientific works. Data were analyzed interpretively through reduction, thematic grouping, and narrative construction that connects field phenomena to historical, social, and cultural contexts. The results show that the acculturation of Buddhism in Java is harmonious and multidimensional. The integration of Buddhism with local culture is manifested in the adaptation of ritual language, temple relief sculptures, ritual traditions such as Javanese puja bhakti (prayer offerings) and slametan (celebration ceremonies), and practices of respect for parents that align with Buddhist teachings. The Buddhist identity of the Indonesian archipelago is created through a synthesis of universal Buddhist values ​​and local culture, strengthening social cohesion and serving as a means of moral education for a multicultural society. This research contributes to the understanding of religious and cultural acculturation and opens up space for further study of the dynamics of religious integration in Indonesia.

Kusalamitra Buddhist Pasastrian in Gunungkidul is one of the institutions that organizes non-formal education. Kusalamitra Buddhist Pasastrian is engaged in non-formal education and training that is social and religious in nature. The Kusalamitra Buddhist Pasastrian organizes religious education and training such as Dharma guidance, meditation practice, religious ceremony practice, guidance and training of Buddhist youth. The habituation of behaving based on Buddhist teachings is the main goal of this Pasatrian Education. One of the education and training programs at the Kusalamitra Buddhist Pasastrian is vipassanā bhavana training. Some students are diligent in implementing vipassanā bhavana, but some are not diligent. In addition, there are still some students who do not have good self-control (samvara). The purpose of the study was to determine the effect of the implementation of vipassanā bhavana on the self-control (samvara) of students at the Kusalamitra Buddhist Pasastrian. This study is a quantitative study with a population of 44 students. The results of the study showed that the implementation of vipassanā bhavana had an effect on self-control (samvara), by 55% and the remaining 45% was influenced by other factors.

Local religious traditions play a crucial role in maintaining spirituality, cultural identity, and social cohesion within communities, particularly in rural areas that continue to uphold traditional values. This study aims to examine in depth the influence of the Puja Bhakti Keliling tradition on the level of participation of Buddhist devotees in various religious activities in Sumogawe Village. The study employs a quantitative approach with an associative design, involving 60 purposively selected respondents, and the data were analyzed using simple linear regression. The findings indicate that this tradition contributes significantly to the active engagement of the devotees, with an R² value of 0.634 and a regression coefficient of 0.756, confirming its positive effect. Dimensions of togetherness, social interaction, and spiritual meaning were identified as the main factors driving active participation. The results also reveal low participation in Dhamma learning sessions, highlighting the need for innovation in educational methods and more engaging learning approaches within lay communities. The Puja Bhakti Keliling tradition has proven to serve as a spiritual, social, and educational medium that holistically supports community resilience and the sustainability of religious practices. This study recommends strengthening this traditional model through intergenerational support, innovative participatory learning methods, and contextual approaches that align with community needs.

Human life is highly dependent on a balanced relationship with both the natural and social environment. However, environmental degradation caused by human greed, uncontrolled exploitation of natural resources, and unsustainable consumption patterns has led to widespread ecological crises across various parts of the world. This study aims to examine in depth how ecological values embedded in Buddhist teachings can foster strong environmental awareness, particularly among Buddhist communities. Using a qualitative literature review method, the study systematically analyzes various textual sources, including Buddhist scriptures, classical literature, and contemporary ecological literature. The findings indicate that Buddhist teachings, which emphasize the principles of interdependence, moral ethics, mindfulness, and respect for all living beings, can cultivate attitudes of care and responsibility toward the environment when these values are consistently integrated into education from an early age, both within families, schools, monasteries, and the broader community. This study makes a significant contribution to the discourse on religion-based ecological ethics by positioning Buddhist ecology as a conceptual framework for the sustainable and profound transformation of ecological consciousness.