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Community service currently focuses on the implementation of Franciscan spiritual values ​​in the context of modern work for employees of the Saint Joseph Gedangan Semarang Convent. This program aims to answer the challenges of integrating spiritual values ​​with the demands of professionalism in household services in the monastery environment. Based on the situation analysis, five main problems were identified: (1) the gap between spiritual values ​​and work practices; (2) work saturation and decreased motivation; (3) differences in work approaches between generations of employees; (4) obstacles to coordination between service units; and (5) a suboptimal employee development system. This program is designed with a participatory-reflective approach through four stages: preparation, Franciscan spirituality understanding workshops, workplace mentoring, and evaluation. The methods used combine andragogical and spiritual-integrative approaches. The solutions offered include value integration workshops, motivation revitalization programs, appropriate technology training, cross-generational dialogue, collaborative team formation, and employee development plan preparation. The expected outcomes are improved service quality, strengthening of Franciscan value-based work culture, and ongoing professional and spiritual development for 16 employees serving a community of 28 nuns with diverse needs. The sustainability of the program is ensured through long-term mentoring and the formation of a core group that will continue the implementation of Franciscan spiritual values ​​in the context of daily work.

This study explores the application of spirituality-based leadership within the context of a philanthropic organization, focusing on the integration of spiritual values such as honesty, justice, discipline, humility, and openness to change. Utilizing a qualitative case study approach, the research was conducted through interviews and observations at a leading philanthropic foundation. The findings reveal that spiritual values are effectively integrated into leadership practices, contributing to increased organizational integrity, accountability, and productivity. Honesty and justice in decision-making strengthen employee trust and commitment, while openness to change and discipline support adaptation and the effectiveness of the work culture. The humility of leaders creates a conducive and egalitarian work environment, fostering collaboration and job satisfaction. These findings highlight the importance of spirituality-based leadership in reinforcing the ethical and spiritual identity of the organization, as well as enhancing its operational effectiveness.

The spirituality of shepherding (Satua Niha Keriso) plays a crucial role in shaping spiritual leadership within the congregation. This article examines the concept of shepherding from a New Testament perspective and its implications for church development. Using a qualitative approach based on biblical and theological studies, this research highlights Christ’s example as the Good Shepherd and its application in church ministry. The findings indicate that the spirituality of shepherding is not only related to teaching and faith nurturing but also reflects love, humility, and responsibility in building a spiritually healthy community. These findings emphasize that church leaders must embody the values of true shepherding in nurturing, guiding, and serving their congregation with integrity. Thus, the spirituality of shepherding contributes to strengthening faith and fostering church growth in the contemporary context.    

Through a systematic review and meta-analysis, this research investigates the relationship between spirituality and psychological resilience in the Afghan population. Of the 1,247 identified studies, 47 (N=12,468) met the inclusion criteria. The results of the random-effects model analysis confirm a strong positive correlation between spirituality and psychological resilience (r = 0.64, 95% CI [0.58, 0.70], p < .001). Furthermore, there is significant heterogeneity among studies (I² = 76.3%, Q = 182.45, p < .001). Additionally, moderator analysis reveals that the effect of spirituality on resilience is significantly stronger in Afghan groups experiencing war trauma (β = 0.72) compared to non-traumatized groups (β = 0.51). Meta-regression results indicate that daily spiritual practice accounts for 43.2% of the total variance in psychological resilience among the Afghan community. In comparison to the findings of Salsman et al. (2015) and Schwalm et al. (2022), which reported a moderate correlation between the two variables (r = 0.45-0.52), this study has reinforced the presence of a stronger effect of spirituality on resilience in the context of prolonged conflict, presenting a novel contribution. Lastly, the mediation analysis indicates that the sense of meaning in life mediates the spirituality-resilience relationship in Afghanistan by 67.8% (95% CI [61.2, 74.5]). This research expands upon the findings of Meichenbaum (2008) by identifying specific mechanisms that explain the protective role of spirituality in the context of collective trauma in Afghanistan. Thus, these findings can universally serve as an empirical foundation for developing spirituality-based interventions for trauma recovery in communities affected by prolonged conflict.

Chronic renal failure patients undergoing hemodialysis often experience sleep problems. This condition can affect the patient's quality of life physically and mentally. This study examined the relationship between the level of spirituality, coping mechanisms, and sleep disturbances in chronic renal failure patients undergoing hemodialysis. Psychological factors such as the level of spirituality and coping mechanisms can affect patients' adaptation to stress due to chronic illness, including sleep disturbances. Using a cross-sectional design, this study involved several patients who were in the hemodialysis room of the hospital. The purposive sampling method was used to conduct this study on seventy samples. Data processing was done with the chisquare test. The results showed that the sign value of 0.034 < 0.005 and 0.038 < 0.05, which indicates that H0 is rejected and Ha is accepted. There is a relationship between age, gender, level of spirituality, coping mechanisms, sleep disorders in chronic renal failure patients undergoing hemodialysis. In addition, adaptive coping mechanisms were also found to have a positive correlation with good sleep quality. This study concludes that increasing spirituality with adaptive coping mechanisms can contribute to the improvement of sleep quality in chronic renal failure (CKD) patients undergoing hemodialysis.

Elderly is the end of the human life process which causes decreased activity. The stress that arises during the aging process can cause three types of changes, namely changes in self-perception, changes in relationships with other people, and philosophical changes regarding priorities, perseverance, and spirituality. Apart from that, spirituality can also help someone develop their awareness. Stress can be avoided if a person has a high level of spirituality, spirituality can be understood as a relationship between a person and God. The aim of this research is to determine the relationship between spirituality and the stress level of elderly people in Social Service Homes. This study used a cross-sectional design. The sample in this study was 105 respondents using purposive sampling. Spirituality data was collected using the SAS questionnaire and Stress Levels using the DASS questionnaire. This research shows a high level of spirituality of 52.4%, moderate spirituality of 40%, low spirituality of 7.6% and a level of severe stress of 24.8%, a level of moderate stress of 58.1%, a level of light stress of 17.1%.

Husband support and spiritual values are very useful to accelerate recovery and can reduce the risk of complications during pregnancy or other postpartum problems such as postpartum depression in the mother. The purpose of this study is to find out the influence of husband support and spirituality values on postpartum maternal depression. This research is a type of quantitative research with a cross-sectional approach. The sample used was postpartum mothers on the 3rd - 2nd day postpartum in the work area of the Rembang Health Center. The number of respondents in this study amounted to 85 people with the technique used being total sampling. The data obtained were processed statistically using the sommers'd correlation test. The results of this study show that the majority of respondents at the age of risk are 67.1%, the majority of mothers' education is at the high school/vocational education level as much as 48.2%, the majority of mothers' employment as IRT is 71.8%, the majority of children owned by mothers are 1 child as much as 50.6%, mothers who get the support of supportive husbands as much as 91.8%, mothers who have high spiritual value as many as 95.3%,  and mothers who do not experience depression (normal) as many as 38.8%. the results of the test of the relationship between husband support and postpartum maternal depression using the Somers'd test obtained a value of p = 0.003 (p < 0.05) and a value of r = 0.795 (0.60 – 0.799), the results of the test of the relationship of spiritual value to postpartum maternal depression using the Somers'd test obtained a value of p = 0.032 (p < 0.05) and a value of r = 0.827 (0.80 – 1.00), The results of the multivariate test of husband support and spiritual value on maternal depression using a multiple linear regression test on husband support obtained a value of p = 0.007 (p < 0.05) so that it can be concluded that husband support is the dominant factor influencing maternal depression. In conclusion , there is an influence of meaningful relationships with husband support and spiritual values on postpartum maternal depression.  

  Stroke is one of the leading causes of disability worldwide and significantly impacts patients' quality of life. Physical mobility impairment can reduce patients' independence, while spirituality potentially enhances coping mechanisms. This study aims to evaluate the relationship between spirituality level and the quality of life of stroke patients with physical mobility impairment at RSI Sultan Agung, Semarang. This study employs a descriptive quantitative design with a correlational approach. A total of 88 respondents were selected through simple random sampling and assessed using the Daily Spiritual Experience Scale (DSES) and WHOQOL-BREF. Results indicate that most respondents have a moderate level of spirituality (44.32%) and good quality of life (31.82%). Spearman correlation analysis shows no significant relationship between spirituality level and quality of life (r = 0.134; p = 0.212). Nevertheless, a holistic approach incorporating physical, psychological, social, and spiritual aspects remains essential for enhancing patient well-being.

Stroke is a disease that causes stroke sufferers of depend on other people for ADL (Activity Daily Living). Family support is important for stroke sufferers so they don’t give up and can fulfill their spiritual needs. This research aims to analyze the relationship between spirituality needs and family support with ADL (Activity Daily Living). With this third factor, stroke patients can maintain optimal health. This research is descriptive research using a quantitative approach. The population of this study was 113 people. The sample used was 88 respondents using a cross sectional approach. Data were collected using the Daily Spiritual Experience Scale (DSES) questionnaire, the family support questionnaire, and the Bartel Index Questionnaire. Bivariate analysis test of the relationship between spirituality needs in stroke patients who experience impaired physical mobility using the gamma coefficient test obtained a p value of 0.040 and a correlation value (r) of 0.0338. The bivariate analysis test of the relationship between family support in stroke patients using the gamma coefficient test obtained a p value of 0.017 and a correlation value (r) of -0.468. There is a relationship between the need for spirituality and family support with ADL (Activity Daily Living) in stroke patients who experience impaired physical mobility at RSI Sultan Agung Semarang.

Entrepreneurial intention is the awareness of individuals that they intend to organize new business ventures and plan to do so in the future. This research aims to see whether entrepreneurial self efficacy, social identity, networking and spirituality together influence entrepreneurial intention. The sample in this research amounted to entrepreneurs who participated in the YukBisnis seminar held in Jakarta and Lampung. Sampling used in this research using non-probability sampling techniques by convenience sampling technique. This research method uses quantitative methods. The validity of the measuring instruments in this research was tested by Confirmatory Factor Analysis (CFA). Data analysis uses multiple regression analysis (multiple regression). The results showed that there was an influence of entrepreneurial self-efficacy variables (searching, planning, marshaling, implementing people, implementing financial), social identity (Darwinian founders: basic social motivation, basic for self-evaluation, frame of reference. Communitarian founders: basic social motivation, basic for self-evaluation, frame of reference Missionary founders: basic social motivation, basic for self-evaluation, frame of reference), networking (content of changed networking), spirituality (meaning, value, transcendence, connecting, becoming ) towards entrepreneurial intention, namely with a large contribution of 30.3%. The results of the test of the proportion of variance from each independent variable indicate that entrepreneurial self efficacy (planning, searching), social identity (Darwinian founders: basic social motivation, besic for self evaluation, missionary founders: basic for self evaluation), networking (networking support ), spirituality (meaning, value) has a significant influence on entrepreneurial intention.  

Doa Yesus adalah cara untuk menjalin komunikasi dengan Allah. Membangun hubungan sangatlah penting dalam kehidupan manusia. Khususnya umat Kristiani. Namun, manusia berdoa kepada Tuhan hanya  ketika ada kebutuhan yang mendesak dan penting sebelum mengharapkan pertolongan dari Tuhan. Oleh karena itu, sulit bagi seseorang untuk terus-menerus berkomunikasi dengan Tuhan. Metode penelitian yang digunakan adalah Buku Kallistos Ware untuk menjelaskan kekuatan sebenarnya dari Doa Yesus dan mengapa ini merupakan elemen penting bagi umat Kristiani. Dalam konsep doa Yesus Kallistos Ware adalah suatu untuk mengembangkan hubungan yang lebih dekat  dengan Allah melalui penggunaan doa Yesus, khususnya doa Yesus atau di sebut juga Jesus prayer. Doa sangat penting  dalam kehehidupan tradisi Kristen Ortodok dalam penafsiran Kallistos Ware dalam tulisannya. Doa Yesus dalam Spiritualitas” menjadi teks penelitian  utama  penelitian ini. Penulis juga berinteraksi dengan teks lain seperti majalah, buku, buku harian, kitab, dan bapak gereja. Hasil  penelitian ini menunjukkan bahwa doa Yesus dapat dilakukan  kapan dan di mana saja. Doa ini membantu manusia untuk selalu menjaga hubungan dengan tanpa dibatasi oleh aktivitas orang lain, sehingga mengarah kepada keselamatan dan keserupaan dengan Allah.

This research aims to explore the role of the Christian Religious Education (PAK) curriculum in improving the spirituality of youth in Indonesia. Using a qualitative approach, this study involved in-depth interviews with teachers, students and practitioners of Christian Religious Education to obtain a holistic perspective regarding the influence of the curriculum on the formation of the spirituality of the younger generation. The research results show that the PAK curriculum has an important role in instilling moral values, strengthening faith, and forming the character of Christian youth. The implementation of a relevant and contextual curriculum allows young people to understand and appreciate religious teachings more deeply, so as to improve the quality of their relationships with God and each other. This research also found that there are challenges in implementing a curriculum that is able to adapt to current developments and technology without ignoring the substance of spirituality. Therefore, the success of the PAK curriculum in increasing youth spirituality is highly dependent on the active involvement of educators and educational institutions in creating an environment that supports learning that is holistic and relevant to the spiritual needs of today's youth.

As a very important figure, a good leader must have a good character and can be a role model for its members. Without a good leader, the institution being led cannot run well either. Good faith and spirituality produce ethical leadership and are able to become a superior and successful leader for anyone, be it in the family, society, government or other institutions. This study shows that faith and spirituality can shape the character of an ethical leader, while without good faith and spirituality, good ethics cannot be formed from a leader. Qualitative study is used accompanied by literature works. Data were collected through some writings ftrom books, articles, etc that discuss related topics. The results show that a leader needs good faith and spirituality not only to govern and provide direction to his subordinates but also to be an example and motivate his subordinates to also have good ethics

This research aims to explore the role of the Christian Religious Education (PAK) curriculum in improving the spirituality of youth in Indonesia. Using a qualitative approach, this study involved in-depth interviews with teachers, students and practitioners of Christian Religious Education to obtain a holistic perspective regarding the influence of the curriculum on the formation of the spirituality of the younger generation. The research results show that the PAK curriculum has an important role in instilling moral values, strengthening faith, and forming the character of Christian youth. The implementation of a relevant and contextual curriculum allows young people to understand and appreciate religious teachings more deeply, so as to improve the quality of their relationships with God and each other. This research also found that there are challenges in implementing a curriculum that is able to adapt to current developments and technology without ignoring the substance of spirituality. Therefore, the success of the PAK curriculum in increasing youth spirituality is highly dependent on the active involvement of educators and educational institutions in creating an environment that supports learning that is holistic and relevant to the spiritual needs of today's youth.

The statements of Jesus on the cross represent a deeply theological aspect that must continue to be studied, understood, and applied in today’s Christian ministry. Christian ministry must not ignore the meaning of Jesus’ holy suffering as an expression of His sacrifice to redeem sinful humanity. Unfortunately, there are still some who question the authenticity of this suffering, even believing that the one who was crucified was not Jesus, but one of His disciples or another person. This perspective stands in opposition to the core teachings of the Christian faith.This study aims to narrate the peak quality of Jesus’ holy suffering through His seven last sayings on the cross. The research uses a qualitative method with a library research approach and grammatical analysis of biblical texts. Data were collected from theological literature and analyzed in light of biblical implications concerning the idea of Jesus’ suffering.The findings show that each statement of Jesus on the cross holds profound theological meaning and reflects God’s eternal plan for the redemption of human sin. A grammatical analysis of these texts strengthens the understanding that Jesus’ suffering is not only a historical event but also bears a deep spiritual significance essential for human salvation. Therefore, the teaching of Jesus’ words on the cross must become an integral part of church ministry today to strengthen the faith of believers in the truth of the Gospel.

This research aims to understand how secularization affects changes in religious identity and individual spirituality, as well as religious practices in modern society, through the perspective of the sociology of religion. Using a qualitative approach and literature review methods, this study presents the research process chronologically, keeping the research objectives focused, proving the problem statement, and discussing the relationship between theory, research questions, study focus, and its application in the context of specific societies. The findings show that secularization often leads to a separation between religion and daily life, resulting in a reinterpretation of religious and spiritual values. The sociology of religion explains how individuals and communities adjust their religious practices to remain relevant in an increasingly secular environment. This research also outlines various theoretical perspectives on secularization and its impact on religious identity and spirituality, as well as how religious practices are adapted in modern society. Through this study, it is hoped that a deep understanding of the dynamics between religiosity, spirituality, and secularization will be obtained, as well as their impact on religious identity and religious practices in modern society. The research emphasizes the importance of religion remaining relevant in the modern era and how religion can adapt to changing times to maintain balance and morality in an increasingly secular society.

This study aims to examine the virtues of knowledge from an Islamic perspective as taught in the book Mahfudzot Fadhoilul Iman and to explore its relevance in shaping the spiritual transformation of individual Muslims and their social contributions in the modern era. A qualitative approach was employed, utilizing a literature review method to analyze the key principles outlined in the book.The findings reveal that the book Mahfudzot Fadhoilul Iman emphasizes knowledge as the foundation of faith, guiding humanity toward divine truth. Values such as al-ilmu nurun (knowledge is light) and thalabul ilmi faridhatun (seeking knowledge is an obligation) highlight the importance of knowledge as a spiritual means of drawing closer to Allah. Additionally, the principle khairun naasi anfa'uhum linnaas (the best of people are those who are most beneficial to others) underscores the significant social dimension of knowledge in building a prosperous and harmonious society.This study also finds that the values in Fadhoilul Iman remain relevant to contemporary challenges, such as developing education based on Islamic values and applying ethical knowledge in professional fields. By recontextualizing the teachings of this book, Muslims can utilize knowledge as an instrument to strengthen their faith while contributing meaningfully to the well-being of humanity.

This study examines the dangers of zina (adultery) in the Kitab Mahfudzot Fadhoilul Iman with a focus on the moral and spiritual perspectives contained within it, as well as identifying strategies for preventing zina in daily life. The Kitab Mahfudzot Fadhoilul Iman depicts zina as a major sin that not only damages personal integrity but also disrupts social harmony and moral order within society. From a moral perspective, zina is viewed as a violation of purity, honor, and decorum in Islam, which can destroy relationships between individuals and degrade the quality of social life. Spiritually, zina is considered an act that blocks one from God's mercy, hardens the heart, and distances the individual from worldly and spiritual happiness. This research also identifies several prevention strategies based on the teachings in Kitab Mahfudzot Fadhoilul Iman, including strong religious education from an early age, maintaining proper interactions and modesty between men and women, strengthening worship and prayers as protection from temptations, and encouraging lawful marriage as a solution to safeguard purity. The findings emphasize the importance of applying the moral and spiritual values found in Islamic teachings to prevent the dangers of zina and maintain personal purity in daily life, which can contribute to the creation of a healthier and more harmonious society.

Manortor is a traditional Batak dance, which has long been an integral part of the culture and social life of the Batak people themselves. This dance, usually performed in traditional celebrations such as weddings, births, and other traditional ceremonies, functions as an expression of joy, prayer, and respect for ancestors. However, along with the entry of Christianity into the Batak community, Manortor underwent a significant transformation, shifting from a ritual of respect for ancestral spirits to a medium of worship and expression of faith in God. In the context of Christian theology, "Manortor" is now understood not only as a traditional dance, but also as a form of respect, welcoming, and praise to God, manortor is not just an ordinary dance but there is an offering (offering the body) to express gratitude through body movements accompanied by gondang, manortor as a bridge between culture and Theology itself by maintaining cultural traditions and remaining faithful to the teachings of Christianity

The Charismatic Movement is a spiritual phenomenon that has a significant impact on the lives of Christians, both theologically and socially. This article aims to explore the transformation of spirituality and the theological implications brought about by this movement, as well as its impact on society and culture. The Charismatic Movement emphasizes the active role of the Holy Spirit in the lives of Christians, introducing personal experiences with God through spiritual gifts such as healing, prophecy, and speaking in tongues. The theological implications of this movement include a new understanding of the Bible, the coming of Christ, and the mission of the church in the world. Socially and culturally, the Charismatic movement changed the structure of the church, increased congregational participation in social activities, and introduced changes in views on gender roles and religious education. The social impact of the Charismatic movement can be seen in the spread of more inclusive and dynamic spiritual values, which have an influence on church music and arts culture. The Charismatic Movement strengthens the belief that God is still actively working in the lives of His people through miracles and divine healing. This article shows that the Charismatic movement not only brought about changes in the way Christians live their faith, but also contributed to broader social changes in society, creating Christian communities that were more open, participatory, and relevant to the challenges of the times.