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Faith is often understood as a personal and spiritual relationship with God; however, in Catholic theology, faith also possesses an inherent social and political dimension. This study examines the relationship between Christian faith and citizenship through a theological reflection on the political participation of Catholics in Indonesia. The research aims to demonstrate that faith and political engagement are not separate spheres but mutually enriching dimensions of the Christian vocation to promote justice, solidarity, and the common good. Employing a qualitative method with a literature review approach, this study analyzes biblical foundations, the teachings of the Second Vatican Council, and the Church’s social doctrine, alongside contemporary discussions on political participation. The findings indicate that political participation can be understood as a concrete expression of faith and moral responsibility, particularly through civic engagement, political education, advocacy, and social involvement. Nevertheless, many Catholics remain passive due to negative perceptions of politics, corruption, and a lack of political formation. The study also highlights the importance of maintaining the Church’s moral autonomy while encouraging lay participation in practical politics. In the Indonesian context, the principle “100% Catholic, 100% Indonesian” reflects an integrated identity in which religious commitment strengthens civic responsibility. Ultimately, this research affirms that authentic faith necessarily leads to active citizenship, where Catholics contribute prophetically and ethically to the transformation of society and the realization of the common good.

Faith education for children in contemporary Christian families is experiencing a crisis as many parents completely hand over the responsibility of faith education to schools and churches. This study aims to analyze the principles of faith education in Deuteronomy 6:4-9 and formulate strategic roles for Christian Religious Education teachers in empowering parents to implement faith education at home. The research method used is qualitative with a library research approach and hermeneutical analysis of Deuteronomy 6:4-9. The results show that Deuteronomy 6:4-9 emphasizes the importance of parental role modeling, repetitive teaching, integration of faith in daily life, and creation of a faith-rich home environment. Christian Religious Education teachers play a strategic role in empowering parents through theological training, provision of practical materials, continuous mentoring, partnership with churches, and exemplary living. Collaboration between Christian Religious Education teachers and families is essential to build a holistic faith education ecosystem so that children grow with a strong faith foundation from home.

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

This study analyzes the construction of Catholic identity in the digital era from the perspective of social constructivism theory. In contrast to traditional identity formation tied to physical spaces like parishes, the digital age has created a dynamic virtual space where Catholic identity is actively shaped through theological narratives on social media. This qualitative research employs critical discourse analysis (CDA) of digital narratives from various theological sources, including papal posts and content from lay Catholic influencers. The findings indicate that Catholic identity is now constructed through digital interaction and participation, which changes how the faithful perceive church authority, form communities, and express their faith. This process has led to a shift from hierarchical authority to an authority that is also built from the ground up by the participation of the laity. Additionally, Catholic communities are transcending geographical boundaries to become "digital parishes." The implication for Inter-Faith Studies is that understanding this digitally constructed self-identity is crucial before engaging in dialogue with other religions, as the resulting narratives can be either inclusive or exclusive. In conclusion, contemporary Catholic identity is a dynamic and constructed entity, woven from both offline and online experiences.

The global ecological crisis indicates that technical methods and regulations alone are insufficient to change human behavior related to the environment, thus requiring approaches that touch on moral and spiritual aspects. This study aims to design and examine spiritual-ecological education as an alternative approach in building sustainable environmental awareness. This research uses a qualitative method based on literature study using Miles and Huberman's analysis through summarization, exposition, and data conclusion drawing. The results of the study show that spiritual-ecological education has three important outcomes, namely: (1) the integration of the values of monotheism, khalifah, and ecological trust creates a solid environmental ethical framework; (2) the methods of ecosufism and scientia sacra deepen students' affective and reflective understanding of the relationship between humans and nature; and (3) contextual learning methods such as eco-pesantren and environmental programs may connect spiritual values with real ecological activities. This study contributes scientifically by developing a theoretical basis for spiritual-ecological education that combines theological, philosophical, and pedagogical aspects of environmental education. These results imply the importance of developing lesson plans and teacher training that place spirituality as the basis of ecological understanding, with the caveat that drawing general conclusions from the study results requires further empirical testing.

This study reinterprets Kakawin Panca Dharma through Carl Gustav Jung’s analytical psychology, viewing kalepasan (liberation) as a symbolic manifestation of the poet’s (kawi’s) inner transformation through the process of individuation. While previous studies have treated Kakawin Panca Dharma as a theological or ethical text, this paper argues that the discourse of kalepasan reflects archetypal structures of the psyche—shadow, anima, and Self—within the creative process of the kawi-wiku. Through a qualitative hermeneutic method integrating philological reading and Jungian symbolic interpretation, this research uncovers how motifs of silence (sunya), detachment (putus), and purification (wimala) embody stages of psychological transformation. The findings reveal that Kakawin Panca Dharma serves as a “temple of language,” where poetic creation functions as an act of active imagination, integrating conscious and unconscious dimensions of the self. Liberation thus signifies not only spiritual transcendence but psychological wholeness—the realization of the Self archetype.  

This article examines the concept of faith (iman) in the Qur'an through a semantic approach by comparing the views of Toshihiko Izutsu and al-Raghib al-Asfahani. Faith, as one of the main pillars of Islam, is an essential component reflecting a Muslim's profound belief in God and His teachings. Utilizing semantic analysis, this study aims to delve deeper into the meaning of faith and its contrasts with other concepts in the Qur'an, such as disbelief (kufr), which is often juxtaposed with faith. By exploring the differences between Izutsu's analytical and systematic approach and al-Asfahani's classical methodology, this study provides an in-depth perspective on the structure of faith's meaning and its theological context in Islam. The findings indicate that both Izutsu's and al-Asfahani's approaches offer significant contributions to a comprehensive understanding of faith, encompassing not only belief in the heart but also verbal expressions and actions that reflect such belief. In addition, this study also highlights the importance of a semantic approach in understanding religious texts to deconstruct a more comprehensive understanding of basic concepts in Islam.

This PKM examines the transformation of traditional burial practices in Terusan Village, Ketapang Regency, West Kalimantan, in light of 1 Timothy 6:7. The local community has a tradition of accompanying and placing all the personal belongings of the deceased on the grave as a form of respect and the belief that the deceased's spirit needs these items to prevent them from returning angry. This belief is reinforced by the community's past spiritual experiences, including the testimony of traditional leaders about dreams in which the deceased's spirit asks for their belongings. Using a theological and anthropological approach, this PKM assesses this tradition in relation to the biblical teaching that humans bring nothing into or out of the world. Using theories from theologians and anthropologists, this PKM formulates a dialogical, inculturative, and transformative spiritual development strategy, so that local culture can be guided without experiencing rejection. This PKM concludes that changes in burial practices must be carried out with a pastoral approach that emphasizes the value of spiritual wealth, the hope of resurrection, and an understanding of death in Christ. Thus, local traditions are not erased, but are guided toward new meanings that align with God's Word, leading the community from cultural heritage to genuine spiritual transformation.

This study aims to analyze Paul as an educator through an epistemological and methodological examination of his letters, as well as an examination of his teaching style within the context of the early church. This research approach is qualitative theological, employing exegetical and hermeneutic analysis of New Testament texts, particularly Paul's letters. This analysis reveals that Paul's educational epistemology is rooted in his encounter with Christ as the source of all truth and spiritual knowledge. According to Paul, knowledge of faith is not the result of human rationality, but rather God's revelation, understood through the work of the Holy Spirit (1 Corinthians 2:10–13). Methodologically, Paul demonstrates a dialogical, argumentative, relational, and transformative teaching approach. He uses logical and communicative rhetoric to guide the congregation in a reflective understanding of the Gospel and emphasizes the importance of living examples as a means of learning faith (1 Corinthians 11:1). Paul also developed a Christocentric and communitarian teaching style, where the church is seen as a living, mutually edifying space for learning about faith, centered on the love of Christ (Colossians 1:28; Ephesians 4:11–16). The results of this study indicate that education, from Paul's perspective, aims for life transformation, not merely the transfer of knowledge. Paul views education as a process of discipleship that produces new life in Christ (Romans 12:2; Galatians 2:20). Thus, Paul's educational model provides theological and practical contributions to contemporary Christian education, placing Christ at the center of epistemology and love as the primary method of teaching.

This article examines the theological thought of Saint Cyprian of Carthage, one of the third-century Church Fathers, within the context of the Church’s situation in his time, which was marked by profound struggles of faith, particularly the experience of persecution. The focus of the discussion is directed toward the historical and pastoral conditions that shaped Cyprian’s views on the unity of the Church, episcopal authority, and the validity of the sacrament of baptism. Accordingly, this article raises several key questions: What historical background formed Cyprian’s thinking on these three concepts? What were the central ideas he developed regarding ecclesial unity, episcopal authority, and baptism? And how are his ideas relevant to the Church’s teaching, especially in light of the Second Vatican Council? Using a historical and hermeneutical approach, this article traces Cyprian’s life background as well as his pastoral-theological responses to the concrete situations faced by Christians in his time. In the context of the post-persecution crisis, Cyprian played a significant role in addressing internal divisions within the Church, particularly debates concerning the readmission of the lapsi (those who had apostatized). From these struggles, it becomes evident how Cyprian firmly articulated the role of bishops as successors of the apostles and emphasized the sacrament of baptism as the legitimate gateway into ecclesial communion. Based on the historical background of Cyprian’s thought and these three central themes, the article then examines the contribution of Cyprian’s theology to the teachings of the Church as formulated in the Second Vatican Council. Thus, Cyprian’s thought is understood not only as a foundation of early ecclesiology, but also as a living source of faith reflection that remains relevant for the contemporary Church in responding to the dynamics and challenges of the modern age Keywords: Cyprian of Carthage, ecclesiology, unity of the Church, episcopal authority, sacrament of baptism, Second Vatican Council.

The environmental crisis is a global issue that has become increasingly evident and directly affects human life, including rural communities. Deforestation, environmental pollution, and changes in human lifestyles reflect an imbalanced relationship between humanity and nature. From a Christian faith perspective, the environmental crisis is not merely an ecological or social problem. This article aims to examine ecotheology as a foundation of Christian faith in responding to environmental crises, while also describing its practical implementation through a Community Service program conducted by lecturers and students of the Master’s Program in Christian Religious Education at IAKN Tarutung in 2025 in Situmeang Pintu Bosi Village, Sipoholon District, North Tapanuli Regency. The method employed is a qualitative approach using a participatory service model, which includes ecotheological material presentations, Bible-based reflective discussions, and the accompaniment of simple environmental care actions with the local community. The service materials emphasize the understanding of God as the Creator and Owner of all creation, the cultural mandate and stewardship, the reality of sin and its impact on the degradation of creation, and the role of the church and believers in preserving environmental integrity. The results indicate an increased theological understanding among the community regarding Christian responsibility toward the environment, along with the growth of ethical awareness to care for nature through concrete actions in daily life. This activity affirms that ecotheology is not merely conceptual, but has practical relevance in fostering faith-based ecological awareness.

Mu'tazilah is an ancient Islamic theological school of thought that has had a significant influence on the growth of rational and scholarly Islamic thought. This paper aims to examine the historical journey of Mu'tazilah since its emergence after the Tahkim incident following the Battle of Siffin. It explores the dynamics of cross-debate that accompanied it and its contribution to the advancement of science during the Abbasid dynasty, especially during the reigns of Caliphs al-Ma'mun and al-Mu'tasim. Using a descriptive historical approach and conceptual analysis, this study proves that the main concepts of Mu'tazilah, such as al manzilah bayna al manzilatayn and the focus on rationality, not only sparked theological debates but also stimulated the modernization of academic traditions through translation movements and the solidification of educational institutions such as Bait al Hikmah. Although the authoritarian implementation of Mu'tazilah teachings through mihnah regulations led to public resistance and contributed to its downfall, the intellectual legacy of Mu'tazilah is still relevant in the contemporary context. The rational ideas of Mu'tazilah are embodied in the concept of modern Islamic reform, including the views of Harun Nasution in Indonesia and the works of theological figures such as al Jahiz, who made significant contributions to the disciplines of linguistics and sociology. This study confirms that the rational and critical methods of Mu'tazilah still have important value in the development of Islamic theology that is interactive, adaptive, and sensitive to the challenges of the modern era.

The relationship between religious doctrine and national identity remains a critical discourse in the Muslim world. The object of this research is Wasathiyatul Islam (Islamic Moderation) in Indonesia, which serves as a theological framework for balancing religious observance with social justice. However, the emergence of rigid transnational ideologies poses a significant challenge to this harmony, creating a potential disconnect between religious doctrine and local culture. To address this issue, this research aims to analyze how the values of Wasathiyatul Islam are transformed and harmonized within the dialectics of Indonesian society. The study employs a descriptive qualitative method with a phenomenological approach. Data were collected through literature reviews and social observations, then analyzed using an interactive model to interpret the "lived experience" of moderation. The results reveal that the harmonization process is manifested through four key indicators: national commitment, tolerance, anti-violence, and accommodation of local culture. A synthesis of these findings demonstrates that moderation in Indonesia is not merely a top-down state policy but an organic, bottom-up cultural practice where local wisdom serves as a vessel for religious values. In conclusion, Wasathiyatul Islam successfully functions as a unifying instrument, creating a "State of Consensus" where Indonesian Muslims practice their faith devoutly while maintaining unwavering loyalty to the nation.

This study aims to explore the concept of reconciliation in Christian theology as a philosophical foundation for an alternative criminal justice model involving the LGBT community. The retributive criminal law approach is often considered ineffective in addressing the complexities of legal, social, and religious conflicts related to religious sexual minorities. Using a qualitative method and a constructivist approach, this study analyzes the meaning of reconciliation through sacred texts, doctrine, and interviews with theologians, legal practitioners, and the Christian LGBT community. This approach reveals the subjective understanding of the actors regarding reconciliation and justice. The findings show that the core of reconciliation theology is the restoration of relationships, recognition, and transformation, which can form an ethical framework for the restorative justice model. This model offers a holistic solution, not only addressing legal consequences but also restoring social harmony by respecting individuals' dual identities. The article concludes that the integration of theological insights can lead to a more inclusive and transformative criminal justice paradigm for the LGBT community, resulting in a more humane and just resolution.

This article examines the integration of constructivist theory in Christian Religious Education (PAK) by emphasizing the role of personal experience as the basis for faith formation. Through a reflective-theological qualitative approach, this research combines the constructivist thought of Piaget, Vygotsky, and Fosnot with a theological perspective on the incarnation of Christ and the work of the Holy Spirit. The analysis suggests that constructivism can be theologically reinterpreted into a new paradigm called the Theo-Constructive Epistemology of Incarnational Faith, in which faith is not simply taught cognitively, but is constructed through life experiences infused by the presence of God. This approach emphasizes that the learning of faith is relational, participatory, and contextual, in line with the nature of God who works in human history. The findings of this study offer a new direction for PAK praxis to be more relevant to digital contexts and cultural plurality, without losing its theocentric orientation. Thus, the integration of constructivism and incarnational theology opens up space for more dynamic, contextual, and transformative learning of faith, while strengthening the relevance of PAK in facing the challenges of modern times.

This study aims to explore and deepen the understanding of the doctrine of the Holy Trinity through the approach of Hindu–Christian meditative dialogue. The doctrine of the Holy Trinity constitutes the central foundation of the Christian faith, understood as the unity and equality of the essence of the one God in three persons, namely the Father, the Son, and the Holy Spirit. However, explanations and interpretations of the Trinitarian doctrine are often regarded as complex and difficult to comprehend, not only by the general public but also by many Christians, particularly lay believers. Therefore, an alternative approach that is more communicative and contextual is needed so that this doctrine can be understood in a simpler and more reflective manner. One approach proposed in this study is the concept of Hindu–Christian meditative dialogue, which emphasizes the contemplative dimension and inner spiritual experience as means of theological understanding. This study employs a qualitative method using a literature-based approach, drawing on theological documents, books, scholarly journals, and other relevant literature as the primary data sources. The collected data and information are then systematically analyzed and elaborated to formulate a more accessible conceptual understanding of the doctrine of the Holy Trinity through Hindu–Christian meditative dialogue. The findings indicate that Hindu–Christian meditative dialogue can serve as an effective medium for explaining and understanding the doctrine of the Holy Trinity in a clearer, deeper, and more contextual manner.

This study discusses the practice and meaning of Sholawat Amrik as a living tradition that develops in the Ahlus Shafa wal Wafa Islamic Boarding School, Sidoarjo, East Java. Sholawat Amrik is not only practiced in a series of formal ritual worship, but also is present continuously in the daily lives of students and worshippers, such as before meals, after prayers, in routine recitations, and various other collective spiritual activities. This shows that prayer is understood not just as a verbal reading, but as a religious practice that is alive and integrated with the daily pattern of Islamic boarding schools. This study aims to analyze the role of Sholawat Amrik in the process of internalizing religious values, strengthening spirituality, forming religious habits, and strengthening social relations in the pesantren community. The research approach used is qualitative with phenomenological methods, through participatory observation, in-depth interviews, and documentation studies. Data analysis was carried out by linking the findings to Glock and Stark's theory of religiosity, Charles Duhigg's theory of habit formation, and the concept of tazkiyatun nafs in the Sufism tradition of Imam al-Ghazali. The results of the study show that Sholawat Amrik has theological-spiritual, psychological, and social dimensions that contribute to purification of the soul, inner peace, and community solidarity. This practice forms a sustainable religious habit through a cue–routine–reward pattern, so that it becomes an integral part of the lifestyle of students and can be understood as a sufistic heritage that remains relevant in the modern era.

Modernity, driven by technological advancements and significant social transformations, introduces new challenges to the relevance of Islamic law. This article aims to explore the evolution of Islamic legal thought, providing a clear distinction between classical and contemporary epistemological foundations. It also addresses the urgency of reforming Islamic law to align with the modern era. The research uses a qualitative approach, including literature review and normative-theological analysis, to better understand the shifts within Islamic legal frameworks. The study highlights that modernity has facilitated the expansion of the istinbāṭ method, strengthened the focus on maqāṣid al-syarī‘ah, and encouraged a more contextual and dynamic interpretation of Islamic texts. The research further emphasizes the critical need for epistemological reform within Islamic law to ensure that it remains relevant, adaptive, and capable of fulfilling the legal, social, and moral needs of contemporary society. Such reform is essential for Islamic law to continue being effective and applicable in today’s rapidly changing world.

Many churches face significant challenges in effectively carrying out their Gospel mission amidst limited resources, and one such challenge is the Kalimantan Evangelical Church (GKE), particularly in the Calon Resort (Cares) of GKE Bulik Timur. The author used a qualitative approach to examine the natural conditions of the object. The researcher served as the key instrument, and purposive sampling was used. The results of this study are: Limited funds due to the spiritual health of congregation members hinders ministry, particularly in PKB mission activities and congregational development; Low financial support from congregation members for improving church services is caused by: weak theological understanding and limited income; The church's efforts and strategies to improve finances theologically and responsibly include: instilling a sense of giving through sermons, spiritual development, and investing in oil palm plantations. Oil palm plantations in several congregations in Cares GKE Bulik Timur have become a solution to financial constraints, ensuring adequate funding for services.

The postmodern era has significantly reshaped the way truth is understood, shifting it from an absolute and binding concept to one that is perceived as relative, personal, and context-dependent. This shift has had a profound impact on Generation Z, who have grown up in a digital, pluralistic, and rapidly changing cultural environment. Within this context of increasing truth relativism, the church faces a critical challenge: how to faithfully uphold and teach the absolute truth of the Gospel while remaining relevant to Generation Z, whose worldview is shaped by postmodern patterns of thought. This article examines the concrete challenges encountered by the church amid truth relativism, explores the role and strategies of the church in communicating absolute truth in ways that are meaningful to Generation Z, and proposes practical approaches that can be implemented by local churches today. Employing a literature review methodology, this study engages a range of academic and theological sources related to postmodernism, truth relativism, and faith formation among Generation Z. The findings suggest that the church’s relevance is not achieved through compromising truth, but through presenting the truth of Christ in a contextual, dialogical, and loving manner grounded in authentic relationships. Consequently, the church is called to be a community that not only proclaims truth but also lives it out in tangible ways within the lives of Generation Z.