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The Book of Esther delivers a powerful moral message about courage, wisdom, and faith amidst the threat of genocide against the Jewish people. Although the name of God is not explicitly mentioned, the book reveals God’s providence working behind the scenes through the character of Esther. By placing her as queen, God used her bravery and resolve to save His people from destruction. This article explores the moral messages in the story of Esther and their relevance in modern life, especially regarding female leadership, faithful obedience, and the courage to face challenges. The research employs a qualitative method through literature analysis. Findings show that values in the Book of Esther—such as trust in God, prayer, integrity, and self-sacrifice—remain relevant as moral and spiritual inspiration in contemporary life.

This community engagement initiative aimed to enhance students’ awareness of the strategic role of madrasahs in developing spiritually grounded, intellectually capable, and socially responsible individuals. Conducted at MA Darut Taqwa Semarang on July 17, 2024, the program employed a motivational and participatory approach, integrating lectures, reflective discussions, and storytelling centered on Islamic values and success narratives of madrasah alumni. Participants included 86 Grade X students. Post-session evaluations revealed significant positive shifts in student perceptions. Among Grade X students, 82% expressed increased pride in their madrasah identity, and 76% developed greater optimism about their future success through madrasah education. Motivational gains were also observed as students redefined academic effort as part of spiritual devotion. These results suggest that when learning is contextualized within a value-based framework, it fosters intrinsic motivation and future-oriented thinking. Theoretically, the program supports expectancy-value and purpose-based education models by demonstrating how spiritual framing can shape motivation and aspiration. Practically, it offers a replicable model for enhancing student engagement in faith-based schools. On a broader level, the program contributes to the reframing of madrasahs as centers of leadership development and ethical formation in a morally uncertain world. This activity affirms that madrasahs, when supported by strategic communication and reflective pedagogy, can serve as transformative educational spaces for youth, particularly those from underserved backgrounds

Contemporary church organizations in Indonesia face a phenomenon of volatility characterized by fluctuations in congregation membership, persistent internal conflicts, external pressures from changing times, and a crisis of trust in its leaders. There is a significant gap between the theological idealism of servant leadership as taught in Mark 10:42-45 and the reality of leadership practices in the field, which often tend to be authoritarian, conflict-driven, and underserved. This study aims to analyze the application of the principle of servant leadership based on Mark 10:42-45 as a solution to face the challenge of the volatility of contemporary church organizations in Indonesia. The goal is to identify volatility challenges, analyze leadership practice gaps, and formulate effective servant leadership implementation models to restore trust and achieve sustainable congregation growth. This study uses a qualitative research method with a library research approach. Data from various literature sources were analyzed in depth to synthesize the theological concept of servant leadership with organizational management theory and the practical context of the church in Indonesia. The results of the study show that servant leadership is an effective solution to the volatility of the church. It was found that the main challenges in its implementation were hierarchical organizational culture and resistance to change. As a solution, this study formulates a model of servant leadership integration built on four pillars: strong spiritual foundations, adaptive leadership, collaborative governance, and continuous learning. The implementation of this model is through practical strategies such as transparency, empowerment of the congregation.

This study aims to analyze the implications of the Imago Dei doctrine in Indonesian local wisdom for enriching Christian Religious Education (PAK) materials from Jürgen Moltmann's perspective. This research uses a qualitative approach with library research design and Miles-Huberman interactive analysis model. The findings reveal that Indonesian local wisdom such as pela gandong, dalihan na tolu, huma betang, and menyama braya have deep resonance with the Imago Dei doctrine, particularly in Moltmann's relational theological perspective. The integration of local wisdom with the Imago Dei doctrine brings profound theological implications including expanding understanding of fellowship (koinonia), holistic salvation, transformative leadership, and contextual spirituality. This study recommends that PAK educators develop curricula that systematically integrate local wisdom with theological foundations, use participatory pedagogical approaches, build sensitivity to cultural contexts, and create collaborative networks with traditional leaders. The integration of local wisdom with the Imago Dei doctrine is not merely a pedagogical strategy but a theological calling to realize God's Kingdom in the Indonesian context.

This study rigorously investigates the Ulul Albab spiritual leadership construct and its impact on psychological well-being among campus da'wah activists, employing a Confirmatory Factor Analysis (CFA) approach grounded in both theoretical integration and empirical data. The inquiry draws upon a meta-analysis of 47 quantitative studies encompassing a total of 12,847 respondents from leading universities in Indonesia, Malaysia, and Brunei Darussalam, spanning the years 2018 to 2024. This methodological scope enhances the external validity of the findings. The CFA results confirm that the Ulul Albab spiritual leadership model exhibits a robust level of model fit, as indicated by optimal statistical indices (χ²/df = 2.34; CFI = 0.956; TLI = 0.943; RMSEA = 0.047; SRMR = 0.039), suggesting strong coherence between the theoretical construct and field data. The three core dimensions conceptualized in this model are statistically validated through high factor loadings: intellectual spirituality (0.847), Islamic transformational leadership (0.823), and emotional-spiritual intelligence (0.791), each serving as integral pillars of the Ulul Albab paradigm. Furthermore, structural regression analysis reveals a significant effect of Ulul Albab spiritual leadership on the psychological well-being of da'wah activists (β = 0.673; p < 0.001; R² = 0.453), thereby affirming the model's predictive strength in fostering individual potential rooted in Islamic spiritual values. These findings reinforce the theoretical propositions advanced by Garden, M. (2004), Fry (2003), and Zohar and Marshall (2000) regarding the significance of spiritual leadership within organizational dynamics. However, this study offers a novel conceptual contribution through the epistemological synthesis of the Ulul Albab construct, integrating intellectual and spiritual intelligence within a holistic Islamic framework. Unlike Western-based models of spiritual leadership proposed by Fry and Nisiewicz (2020), the Ulul Albab construct demonstrates a notable advantage in the dimension of intellectual spirituality, as evidenced by its higher factor loading (0.847 compared to 0.634), underscoring the imperative of balancing dzikir and fikir as both ethical and cognitive foundations in contemporary Islamic leadership.

Tuanku Nan Renceh is an important figure in the history of Islam in Minangkabau who is known as a pioneer of the religious reform movement through the Padri Movement. Born into a strong matrilineal customary environment, he became a symbol of the radical transformation of Islamic thought in Indonesia in the 19th century. Starting from traditional education in the surau to being inspired by the Wahabi teachings brought by three pilgrims from Mecca, Tuanku Nan Renceh became the driving force behind the purification of Islam that rejected all forms of heresy, superstition, and customary practices that were considered contrary to Islamic law. His leadership was not only spiritual but also military in its resistance against customary groups and Dutch colonial power. His intellectual legacy influenced modern reformist movements such as Muhammadiyah and gave birth to local philosophies such as "Adat Basandi Syarak, Syarak Basandi Kitabullah". Although his preaching method is considered controversial because it prioritizes violence and confrontation, Tuanku Nan Renceh's role remains significant in the dialectic of Islam and Minangkabau customs. Historical narratives, popular culture, and the collective memory of society immortalize his figure as a fighter, reformer, and symbol of the conflict between Islamic orthodoxy and local wisdom. This article will discuss again how Tuanku Nan Renceh's role in Spreading Influence played a major role in Minangkabau history, and invite readers to recognize, understand, and respond to the valuable legacy left behind.

This paper discusses the study of politics from an Islamic perspective, which not only examines power and governance but also serves as a foundation for the development of political ethics rooted in the spiritual and moral values of the Qur'an and Hadith. The approach used is a literature review, analyzing relevant texts on Islamic politics, political ethics, and leadership concepts in Islam. In Islam, politics is regarded as a form of worship that must be carried out based on the principles of tawhid (monotheism), justice, shura (consultation), and social responsibility. Concepts such as khalifah (caliphate), shura, and maslahah (public interest) serve as key pillars in the ethical governance system aimed at the welfare of the ummah (community). Furthermore, this paper highlights the importance of political morality (akhlaq siyasah) as a moral foundation for leaders and political actors, while also exploring the distinction between ethics (akhlaq) and morality in the Islamic context. The findings indicate that integrating political studies with Islamic values can create a model of governance that is not only structurally strong but also morally and spiritually elevated. Thus, Islam offers a holistic normative framework for building a just and civilized political system.

The era of digital disruption marked by the massive spread of hoaxes and disinformation presents a serious challenge for the church in maintaining the unity and purity of teaching. The gap between the need for a relevant leadership response and the lack of practical models that can be applied is a key problem that this study seeks to answer. This study aims to (1) analyze the essential components of an adaptive model of Christian leadership in responding to these challenges, and (2) formulate a practical framework that blends spiritual and educational strategies for church leaders. Using qualitative research methods with a literature review approach, secondary data from various scientific literature are analyzed through qualitative content analysis to build a conceptual model. The results of the study conclude that an effective leadership model is built on three main foundations: the character of a leader with integrity, in-depth knowledge of the digital and theological landscape, and practical skills in communication and education. The most effective framework is one that synergizes a spiritual approach to build the resilience of the faith of the congregation from within, with an educational approach to equip the congregation with digital literacy in the face of external threats.

This study aims to determine the effect of internal motivation and transformational leadership on employee performance with spiritual intelligence as a moderating variable at the Lubuklinggau City Social Service. The background of this study is based on the importance of the role of human resources in achieving organizational goals and the decline in employee work productivity as seen from monthly performance achievement data. This study uses a quantitative approach with an associative method. The sample used was all 31 employees of the Lubuklinggau City Social Service, with a saturated sampling technique. Data were collected through observation, interviews, documentation, and questionnaires with a Likert scale. Data analysis was carried out using SmartPLS 3.0 software. The results of this study are expected to provide empirical evidence that internal motivation and transformational leadership have an effect on employee performance, and spiritual intelligence can moderate this effect. This study also provides theoretical contributions to the development of human resource management science and practical benefits in improving the performance of public organizations.

Leadership in Islam, highlighting its ethical and pragmatic foundations. Good governance in Islam is deeply rooted in the principles of al-amanah (trustworthiness) and al-'adalah (justice), which are not only administrative norms but also moral and spiritual obligations. Leadership in Islam is understood as a sacred mandate carried out by the caliph, imam, and ulil amri, each of which has spiritual, moral, and executive dimensions. Prophetic qualities in the form of shidq (honesty), amanah (trustworthiness), fathonah (intelligence/wisdom), and tabligh (accurate delivery/communication) are ethical foundations that are inseparable from effective leadership. The qualifications of a Muslim leader are very diverse, ranging from faith, noble morals, justice, knowledge, courage, and devotion in public service. The way of government of the Prophet Muhammad SAW was inclusive and tolerant. The period of the Khulafaur Rasyidin (Abu Bakar, Umar, Uthman, and Ali) shows how government administration developed, even though it was full of challenges. This history proves that the principles of good governance in Islam remain strong, even in difficult times.

Leadership from an Islamic perspective is not merely about power, but rather a great trust grounded in moral and spiritual values. This article aims to examine the concept of Islamic leadership through a literature review of the Qur'an, hadith, scholarly opinions, and previous research findings. This study employs a qualitative approach using the library research method. Data were obtained from various scholarly sources, particularly journal articles, academic books, and relevant documents discussing leadership in the Islamic context. A total of 25 scientific articles were collected through online databases such as Google Scholar, DOAJ, and Garuda. Of these, 15 articles were selected and analyzed in depth based on criteria of substance relevance, contextual significance, and academic credibility. The findings indicate that justice, trustworthiness, consultation (shura), honesty, firmness, and patience are fundamental principles of Islamic leadership. The exemplary leadership of the Prophet Muhammad (SAW) and the Rightly Guided Caliphs serves as an ideal model combining wisdom, compassion, and responsibility toward the community. These values remain relevant today as ethical foundations in addressing contemporary leadership challenges. Thus, Islamic leadership offers a comprehensive model that integrates professionalism and spirituality.

Worship leadership training represents a strategic initiative in nurturing the spiritual character of Christian students from their adolescent years. This program was implemented at SMA Hidup Baru Ciumbeluit in March 2023, with the primary objective of equipping students to lead worship services independently and responsibly. The training employed a hands-on, experiential approach, granting students the opportunity to design and lead complete worship sessions. The outcomes demonstrated notable improvements in self-confidence, coordination skills, and the students’ comprehension of Christian liturgical structure. Furthermore, the program served as a platform for character formation, instilling values such as discipline, collaboration, and servant-oriented leadership. This article explores the theological, educational, and psychological dimensions of student involvement in worship leadership. The initiative proved to be an effective model for preparing the younger generation to actively engage in ministry, both within the school environment and in broader ecclesial and community contexts. As such, similar training programs are recommended to be conducted regularly as an integral part of faith development and discipleship for Christian youth.

This study analyzes the mediating role of Friendly Leadership in transforming church culture from Performative Spirituality to Oikos Theology. Performative spirituality, which measures self-worth through performance and ritual, creates a hierarchical and oppressive church environment. This crisis demands a theological shift towards Oikos, a vision of the church as God's holistic, relational household that is responsible for the community and the environment. Through qualitative literature study methods, it was found that Friendly Leadership is a key mediator. This model, based on Christ's hospitality and friendship (John 15:15), serves a dual purpose: First, it dismantles performative spirituality by building psychological safety, reducing fear, and encouraging authentic vulnerability. Second, it effectively builds an Oikos culture by encouraging congregational participation (ownership) and expanding the church's focus from internal affairs to socio-ecological concerns. In conclusion, Friendly Leadership is a vital practical bridge for realizing healthy and inclusive cultural transformation for the 21st-century church.

The era of technological disruption, driven by the economic logic of "surveillance capitalism," has created a fragmenting digital architecture. The "filter bubble" or "echo chambers" mechanism algorithmically isolates individuals, exacerbated by a psychological condition of being "alone together" wherein individuals actively engage in a "flight from conversation." This convergence of algorithmic and psychological isolation has fueled an "age of outrage" and extreme social polarization. This crisis is fundamentally theological, as it reduces the dignity of the Imago Dei (image of God) to mere exploitable computational data. This research employs a qualitative library study method with a critical-analytical approach to analyze this phenomenon and propose a reconstruction of Christian leadership theology. This article argues that Christian leaders must develop a new theological competency termed "Digital Wisdom." This wisdom is rooted in a holistic theology that resists dualistic fragmentation. This reconstruction is embodied in the leader's role as spiritual (placing the Word of God as authority over algorithms), educational (building digital ethics and combating disinformation), integrity-based (rejecting partisan outrage), and humanistic (reaffirming the primacy of physical encounter and authentic relationship).

Organic church and church management are often viewed as two opposing approaches: one emphasizes spiritual vitality and relational community life, while the other focuses on structure, planning, and organizational sustainability. This study argues that these approaches need not be placed in tension; rather, they can be integrated into a coherent and holistic framework of ministry. Using a descriptive qualitative approach through literature analysis, this research explores how the concept of the organic church in New Testament ecclesiology can be integrated with key principles of modern church management. Insights from Bonhoeffer (1954) on communal life, Erickson (1998) on the nature of the body of Christ, and Tomatala (2014) on congregational development provide the foundational basis for this integrative model. The findings indicate that the organic church contributes life, relational depth, and the dynamic work of the Holy Spirit, whereas church management offers direction, coordination, and the structural space needed for spiritual gifts to function. Together, these dimensions produce a living structure that is flexible, relational, theological, and accountable. The study concludes that the contemporary church requires structures that support life rather than replace it.

Buddhist education in the millennial era faces various internal and external challenges, especially in adapting to the character of the younger generation who are highly dependent on information technology but weak in filtering moral values. Buddhist educational institutions also still face structural problems such as limited human resources, lack of contextual strengthening of Dhamma values, and an institutional image that is not yet strong in society. This study uses a library research method with content analysis and hermeneutics techniques to explore the relevance of Buddhist teachings to the dynamics of modern education. In the context of the Merdeka Belajar policy, Buddhist education has a great opportunity to transform through a flexible learning approach, strengthening student character, integrating spiritual values, and improving education management. In addition, the implementation of Buddhist leadership principles such as the Dasa Raja Dhamma and meditation practices can be a distinctive force that distinguishes Buddhist schools from other institutions. This transformation requires the active role of teachers, principals, foundations, and Buddhist organizations to synergize in building meaningful and competitive education in the digital era.

This study explores the relationship between religiosity and Organizational Citizenship Behavior (OCB) within contemporary organizations by adopting a positive psychology perspective. OCB is defined as discretionary behaviors by employees that go beyond their formal job duties and contribute positively to the overall functioning and success of the organization. Examples include helping colleagues, being punctual, and demonstrating initiative, which foster a cooperative and productive work environment. Religiosity, on the other hand, is understood as a belief system that shapes an individual’s values, attitudes, and behaviors, both intrinsically—stemming from internal spiritual commitment—and extrinsically—motivated by external social or cultural influences. Through a systematic review of ten national and international academic journals, this study identifies several common dimensions of OCB, such as altruism (helping others selflessly), civic virtue (active and responsible participation in organizational affairs), and conscientiousness (going beyond minimal job requirements). The findings reveal a consistent positive correlation between religiosity and OCB, especially in sectors like education, Islamic banking, and healthcare, where religious principles strongly influence organizational culture. The integration of religious values into organizational practices encourages employees to exhibit behaviors that promote harmony, ethical conduct, and a sense of community within the workplace. This is particularly evident in employees who possess high levels of intrinsic religiosity, as their internalized beliefs motivate them to engage in prosocial actions that benefit the organization. The study recommends that human resource management strategies incorporate religious or spiritual values to cultivate a positive organizational culture. Such integration can be achieved through training programs, leadership development, and reward systems that emphasize ethical behavior and social responsibility, ultimately leading to improved employee satisfaction, loyalty, and overall organizational performance.

The moral crisis and rampant corruption among Christian leaders pose serious challenges that erode the credibility and integrity of religious institutions. This phenomenon not only tarnishes the image of Christianity institutionally but also weakens the foundation of ethics and spiritual values that should guide the lives of the congregation. This issue becomes even more pressing when it occurs in the realm of Christian education, a place where future leaders should be formed. This study aims to analyze Jonathan Lamb's concept of integrity as a strategic framework for addressing this crisis, especially in the context of Christian educational institutions. Using a qualitative approach and literature review, this study highlights Lamb's holistic view of integrity, which encompasses three main dimensions: wholeness of the person (wholeness), consistency between beliefs and actions (consistency), and full accountability to God (accountability to God). Lamb's concept of integrity is highly relevant amidst the increasing need for leaders who are not only competent but also possess proven character. The findings of this study indicate that to effectively implement the concept of integrity, Christian educational institutions need to take a two-pronged approach: first, comprehensively reform the curriculum so that integrity values are not only a separate subject, but are integrated into all disciplines and learning activities; Second, building an institutional culture that emphasizes moral exemplarity from leaders, lecturers, and educational staff. Furthermore, a sustainable character development system, transparent accountability evaluation, and open ethical discussion are needed. Education is not only about knowledge transfer, but also about character transformation. Therefore, integrity must be seen as the core of Christian education, not an add-on. This study concludes that Lamb's concept of integrity can be a transformative model that encourages the formation of future leaders with strong character, prevents moral failure, and restores public trust in Christian institutions

This community service program was carried out to enhance the physical, emotional, and spiritual resilience of students (santri) at Pesantren Assyifa through integrated self-defense training. Recognizing the increasing psychological and social challenges faced by adolescents in pesantren, this program combined martial arts education with Islamic character development. Over the course of eight weeks, 36 santri participated in bi-weekly training sessions that included basic self-defense techniques, leadership drills, and reflective discussions on prophetic values such as patience (ṣabr), courage, and self-control. The program successfully improved student discipline, confidence, and peer cooperation, as measured through pre- and post-assessments and observational rubrics. Participants reported greater self-awareness and felt more empowered to respond to threats both physically and ethically. The pesantren administration expressed strong interest in continuing the initiative as part of the formal extracurricular curriculum. This activity not only strengthened the personal capabilities of santri but also aligned with the broader goal of fostering holistic Islamic education that nurtures the body, mind, and soul. The combination of physical practice and moral reflection proved to be a sustainable and transformative approach to santri empowerment.

Christian Religious Education (CRE) not only functions as a means of delivering theological teachings, but also as a strategic medium in developing students' soft skills. This article aims to explore how Christian moral values ​​such as love, honesty, empathy, and justice can be integrated into learning practices to shape students' character and interpersonal skills. Through a qualitative-descriptive approach, this study collected data through observation, interviews, and documentation studies. The results show that PAK, through activities such as group discussions, social services, spiritual reflection, and project-based learning, contributes significantly to developing students' communication, leadership, cooperation, and emotional intelligence skills. The role of teachers as facilitators and moral role models is a key factor in the success of this process. Thus, PAK not only enriches the spiritual aspect, but also prepares students to become resilient and integral individuals in social life. The integration of faith values ​​with life skills is a strong foundation in forming a generation of Christians who are able to answer the challenges of the 21st century.