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The moral crisis faced by the Indonesian nation is a serious challenge that can threaten the integrity and sustainability of the country's future. Phenomena such as corruption, intolerance, and weakening social integrity are clear evidence of the declining implementation of the noble values ​​contained in Pancasila. Pancasila Education has a strategic position in building national character and instilling moral values, especially in the younger generation. This article aims to examine the moral crisis in Indonesia and analyze the role of Pancasila Education in providing solutions to these problems. This study uses a literature research method to assess the relevance of Pancasila values ​​and the effectiveness of the implementation of Pancasila Education. The study results show that Pancasila values ​​such as religiosity, humanity, unity, democracy, and social justice have great potential in forming moral individuals. However, there are various challenges, including low student interest, lack of innovation in teaching, and the influence of globalization that can hinder the optimization of Pancasila Education. To overcome these obstacles, strategic steps are needed such as strengthening the curriculum, improving the quality of educators, and collaboration between families, schools, and the community. With maximum implementation, Pancasila Education can be the main key to rebuilding the nation's morality.

This study aims to analyze the practice of interfaith communication in the process of institutionalizing multicultural values ​​in Pekalongan City. The study uses a qualitative approach with ethnographic methods through in-depth interviews, observation, and documentation of religious leaders involved in interfaith communication activities. The results show that the practice of interfaith communication occurs through dialogue between religious leaders and open communication interactions in various community forums. From the perspective of George Herbert Mead's symbolic interaction, this communication process demonstrates an exchange of meaning (mind) that builds a shared understanding of tolerance and respect for differences. In addition, interfaith communication also shapes the self-awareness of religious leaders as social agents maintaining harmony (self) while strengthening inclusive social relations in a multicultural society (society). The research findings indicate that interfaith communication functions in two ways: first, as a means of dialogue between religious leaders, and second, as a social mechanism in the institutionalization of multicultural values ​​that supports the realization of religious harmony in Pekalongan City.

This study aims to analyze the implementation of pedagogical competence among Christian Religious Education teachers and its implications for students’ learning interest at SMTK Katharos Bekasi. The study is based on the importance of teachers’ pedagogical competence in creating effective learning environments and increasing student engagement in the classroom. A qualitative approach with a descriptive design was applied in this research. Data were collected through classroom observations, questionnaire-based interviews with students, and literature review. The findings show that teachers’ pedagogical competence is categorized as good, with an average score of 33.8 or 75.1% of the maximum score, reflecting effective classroom management, appropriate material delivery, and proper student guidance. Students’ learning interest is also categorized as good, with an average score of 32.8 or 72.9%, indicating active participation and positive engagement in the learning process. Therefore, pedagogical competence positively influences students’ learning interest, and continuous improvement is needed to enhance learning effectiveness.

This study aims to analyze the practice of collaborative governance in the innovation of population administration services through the integrated marriage legalization (isbat nikah) program implemented by the Civil Registration and Population Office (Dukcapil) in collaboration with the Religious Court. The program represents a governmental initiative to provide legal certainty for unregistered marriages while improving citizens’ access to legal identity documents. This research employs a qualitative approach with descriptive analysis to examine inter-organizational collaboration in public service delivery. The analytical framework refers to the collaborative governance model developed by Chris Ansell and Alison Gash, focusing on three key dimensions: starting conditions, institutional design, and facilitative leadership. The findings indicate that the initial conditions of collaboration were driven by the high number of unregistered marriages and the institutional limitations of each agency in addressing the issue independently. In terms of institutional design, the collaboration is supported by formal cooperation agreements, clear division of roles, and integrated service mechanisms among participating institutions. Furthermore, facilitative leadership plays a crucial role in fostering coordination, communication, and shared commitment among stakeholders. The study concludes that collaborative governance in the integrated marriage legalization service program enhances the effectiveness of population administration services while providing legal certainty for citizens.

This study aims to analyze the role of Islamic Religious Counselors as street-level bureaucrats in implementing Islamic Community Guidance policies in Batang Regency. The study used a mixed-methods approach with a sequential explanatory design, beginning with the collection and analysis of quantitative data and then deepening with qualitative data. Quantitative data were obtained from 53 respondents using a questionnaire that was tested for validity and reliability. In contrast, qualitative data were collected through in-depth interviews, observations, and documentation with religious counselors, Ministry of Religious Affairs officials, the KUA (Office of Religious Affairs), and the community. Data analysis was conducted descriptively and analytically using Michael Lipsky's street-level bureaucracy theory as an analytical framework. The study's results indicate that the role of Islamic Religious Extension Workers as street-level bureaucrats is positively and strongly associated with the successful implementation of the Islamic Community Guidance policy (r = 0.826; p < 0.01). Qualitative findings revealed that extension workers exercise discretion in the form of community assistance, adjustments to extension methods, strategic flexibility, and responsiveness to socio-religious issues at the local level. This study confirms that the effectiveness of Islamic Community Guidance policies is not determined solely by formal policy design but is highly dependent on the capacity, flexibility, and discretion of Islamic Religious Counselors, the implementing actors at the field level. These findings provide theoretical contributions to the development of street-level bureaucracy studies in the context of religious policy, as well as practical implications for formulating more contextual and responsive policies.

The digital era presents various opportunities as well as challenges in the world of education, particularly in the formation of student character. The development of technology, social media, and the unlimited flow of information influence the way students think, act, and behave. This condition demands the role and responsibilities of Christian Religious Education (PAK) Teachers that are increasingly complex and strategic. This study aims to describe the responsibilities of PAK Teachers in the formation of student character in the digital era. The research method used is a qualitative method with a literature study approach. Data were collected through a review of scientific journals, academic books, and theoretical sources relevant to the research topic. The results of the study indicate that PAK Teachers are not only responsible for conveying Christian faith material, but also guiding students in internalizing and practicing Christian values such as love, honesty, responsibility, self-control, and empathy, both in real life and digitally. PAK Teachers act as educators, role models, guides, and spiritual counselors who integrate character education into the learning process. In addition, PAK Teachers are required to have adequate pedagogical, professional, personality, and social competencies, as well as the ability to utilize technology wisely. Collaboration with parents and schools is a crucial aspect in sustainably shaping students' character. Thus, Christian Religious Education teachers act as agents of transformation in shaping a generation with Christian character ready to face the challenges of the digital era.

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.

This study examines the stigma and patterns of social support in adolescents with unplanned pregnancies in Makassar in the context of the Bugis-Makassar culture that upholds the values of siri' (honor and shame). Teen pregnancy is understood as an experience influenced by the confluence of traditional values, religious morality, and modern social demands. This study used an Interpretative Phenomenological Analysis (IPA) approach on 17 adolescent girls aged 15–19 years who experienced unplanned pregnancies in June–November 2023. Data were obtained through in-depth semi-structured interviews, recorded, verbatim transcribed, and analyzed using a six-stage science process with a focus on the experience of stigma and social support. Two main themes emerged: Living Under the Shadow of Siri': Multidimensional Stigma and Navigating Social Support in the Context of Shame. Participants experienced widespread stigma in a variety of contexts, including family (serial violations and family shame), society (moral judgments and gossip), health services (discrimination of health workers), and educational environments (bullying and exclusion). Stigma is also internalized in the form of guilt and negative identity, and is especially severe in adolescents with economic limitations. Efforts to seek support are often hampered by concerns about stigma, so adolescents engage in selective disclosure and rely more on peers. Grandma is often the most accepting source of family support. These findings underscore the need for multilevel interventions that reduce community stigma, strengthen friendly and confidential health services, and develop culturally sensitive peer support networks.

Adolescents are at greater risk of mental health conditions. Good or bad mental health conditions in adolescents cannot be separated from the factors that influence it. Factors that influence adolescent mental health include religiosity, smartphone addiction, parenting patterns and peer interaction. The aim of this research is to determine the mental health picture and predisposing factors in young women in Mekarbakti Village, Pamulihan District, Sumedang Regency. The type of research is descriptive, the population is 508 young women in Mekarbakti Village, Pamulihan District, Sumedang Regency. The sample was taken using stratified random sampling so that 84 people were obtained. Data collection is done by filling out a questionnaire. Data analysis uses univariate analysis in the form of frequency distribution.  The research results showed that more than half had good mental health, 52 people (61.9%), more than half had high religiosity, 49 people (58.3%). more than half of them are not addicted to smartphones as many as 48 people (57.1%), more than half have democratic parenting as many as 59 people (70.2%), more than half of them have high peer interaction as many as 48 people (57.1%). The conclusion was that more than half of young women's mental health was good, their religiosity was high, they were not addicted to smartphones, their parenting was democratic and their peer interaction was high. Suggestions for research sites could be to hold positive activities for young women, such as by encouraging more young people to take part in Karang Taruna activities

The phenomenon of religion-based radicalism remains a serious threat to the sustainability of national and state life, including within educational institutions. Educational institutions hold a strategic role in instilling religious values that are peaceful, tolerant, and civilized. Therefore, religious moderation education has become a vital approach as a preventive measure against radical ideologies. This study aims to examine the role and urgency of religious moderation education as a shield against radicalism in educational institutions. The research method employed is a literature study, analyzing various literatures such as books, scientific articles, and policy documents related to religious moderation and character education. The results show that religious moderation education can instill the values of tawassuth (moderation), tasamuh (tolerance), tawazun (balance), and i‘tidal (justice) in students. These values contribute significantly to forming religious attitudes that are inclusive, humanistic, and non-violent. The implementation of religious moderation education in educational institutions can be achieved through curriculum integration, educator role-modeling, the cultivation of school culture, and the strengthening of contextual religious literacy. Thus, religious moderation education plays a crucial role as an ideological and moral fortress in preventing the entry and growth of radicalism within the educational environment.

This Systematic Literature Review (SLR) research synthesizes findings from five scientific articles that focus on the vital role of Islamic Religious Education (PAI) in overcoming the crisis and moral decadence among the Young Generation triggered by the minimal internalization of positive values in education, the lack of family roles, and the challenges of the digital era. The results of the synthesis show that overcoming the moral crisis requires a comprehensive approach, including: first, Affective Approach: PAI must transform from a cognitive focus to an Affective Approach based on the core values of the Qur'an (Ihsan, Rahmah, Tawadhu', Sabr, Amanah) to touch students' spirituality; second, Social Integration: PAI must be integrated with social reality to foster social piety through community-based programs (mosques) that ground Islamic values contextually; and third, Digital Adaptation: PAI teachers play a strategic role as moral role models and are required to adapt to the digital era through strategies for utilizing interactive technology and forming positive digital communities to overcome the influence of negative social media content. Overall, PAI is a central pillar whose effectiveness depends on strong collaboration between educational environments and the ability of teachers to be technologically literate spiritual-affective guides.

This study seeks to analyze the ideas and practices of transnational Islamic educational ideologies and their impact on Islamic educational institutions across diverse local settings. Employing a Systematic Literature Review (SLR) method, the research systematically reviews a range of relevant scholarly sources, including peer-reviewed journal articles, dissertations, and research reports published between 2014 and 2024. The findings demonstrate that transnational movements such as Salafism, the Muslim Brotherhood, and Hizbut Tahrir significantly influence curriculum design, religious orientation, and the institutional culture of Islamic education. Nevertheless, this influence does not operate in a straightforward or uniform manner; instead, it is shaped through continuous negotiation with local contexts, particularly via state regulations, sociocultural conditions, and adaptive educational practices. The study highlights that local actors actively reinterpret and mediate transnational ideological frameworks to align them with national educational policies and community needs. Overall, this research offers comprehensive insights into the complex interactions between transnational Islamic ideologies and the ongoing transformation of contemporary Islamic education in different socio-political environments.

The weakness of the scientific tradition among Muslims and the complex problems of Islamic education have left Islamic education consistently lagging behind, theoretically unable to provide answers to the demands of liberalism and humanization. A reconstruction of the epistemological structure appropriate to the current context is necessary. This paper aims to analyze and critique Ibn Rushd's epistemology. The article is a study of the figure to look specifically at his epistemology with critical reasoning to produce findings on the research questions. The results of the study show that Ibn Rushd's epistemology is a critical synthesis of Greek philosophy and Islamic religion, which places reason and revelation as complementary paths to true knowledge and happiness in the afterlife. He critiques the thought that separates the two, especially by emphasizing the importance of scientific methods and rational reasoning, and highlights its critical aspects through criticism of Al-Ghazali and the development of the theory of the unity of the intellect which has had a significant impact on philosophical thought and education. Ibn Rushd's thinking sparked the Averroist movement in Europe, which later ushered in the Renaissance. His epistemology had positive implications for the development of Islamic education, encouraging the development of reason-based knowledge and scientific analysis. His concept of the unity of philosophy and religion, along with his emphasis on the scientific method, inspired scientists in the development of general knowledge in the modern era .

This study examines the integration of Artificial Intelligence (AI) in Christian Religious Education (PAK), using four Biblical principles love, justice, truth, and stewardship as a framework. Employing a qualitative approach with thematic triangulation through interviews with leaders, lecturers, and students, the research aims to understand how AI can be used ethically in PAK. The findings indicate that AI, when applied thoughtfully and ethically, can significantly enhance the learning process. The principle of love emphasizes the importance of honesty, empathy, and a compassionate approach in the use of AI. Justice calls for equitable access to AI tools, ensuring that all learners can benefit regardless of their backgrounds. The principle of truth encourages theological discernment in the application of AI, ensuring that it aligns with Christian teachings. Stewardship highlights the responsibility to manage AI technologies wisely, using them to serve God's purposes. AI is viewed not as a replacement for human educators but as a tool to serve and glorify God in the educational process. The study suggests that theological institutions should create ethical AI guidelines to ensure responsible use and should focus on enhancing faith-based digital literacy among students, preparing them for the digital age while remaining rooted in their faith.

This study explores the integration of Science, Technology, and the Arts (IPTEKS) within an educational psychology framework to support the development of creativity, innovation, and collaboration among prospective Christian religious education teachers in West Java. Using a mixed-methods approach with a sequential explanatory design, the research combines quantitative and qualitative perspectives to obtain a comprehensive understanding of the phenomenon. Quantitative data were gathered through questionnaires distributed to prospective teachers, while qualitative data were obtained through in-depth interviews and participatory observations involving selected informants. The findings indicate that meaningful integration of IPTEKS contributes positively to the development of creative thinking, innovative teaching practices, and collaborative learning skills. Qualitative insights further reveal that institutional support, continuous professional development, and contextualized learning environments play a crucial role in optimizing the impact of IPTEKS integration. The study highlights the importance of aligning technological integration with psychological and pedagogical principles. It concludes that teacher education programs need to redesign curricula and training models that holistically integrate IPTEKS and educational psychology to foster relevant, transformative, and value-based learning in Christian education contexts.

The concept of the Day of the LORD in the prophetic tradition of the Old Testament is often narrowly understood as a day of victory and salvation for Israel. However, the book of Amos offers a sharp critique of such an interpretation. This study aims to examine the eschatological meaning of the Day of the LORD in Amos 5:18–24 as a moment of judgment and restoration. This research employs a qualitative method with a biblical hermeneutical approach, particularly historical-contextual and theological analysis of Amos 5:18–24. The findings indicate that the Day of the LORD is portrayed as a divine event that brings judgment against social injustice, religious hypocrisy, and ethical deviation among the people of Israel. At the same time, the text opens the possibility of restoration through the demand for justice and righteousness as expressions of true worship. Therefore, Amos’s eschatology is not speculative about the future but functions as a prophetic critique that calls for repentance and social transformation. This study affirms that the Day of the LORD remains contextually relevant for the contemporary church in integrating faith, worship, and social justice as an inseparable unity.

Injustice against women in contemporary Islamic law practice is still a serious problem, especially in cases of divorce, child custody, and the division of common property, which are often decided textually without considering the social, economic, and psychological aspects of women. This phenomenon shows that the application of Islamic law is still normative and does not fully reflect substantive justice as the purpose of maqāṣid al-syarī'ah. This research aims to analyze the nature of justice for women in the modern era, identify the steps needed to realize this justice, and formulate Islamic legal solutions based on maqāṣid al-syarī'ah that can be applied contextually in the religious justice system. The research method used is qualitative with a normative-empirical approach through literature analysis, case studies, and empirical data from religious court decisions and reports of official institutions such as Komnas Perempuan. The results of the study show that justice for women can only be achieved through a dynamic maqāṣid approach, by placing the interests of women and children above the legal-formalities of classical fiqh. The efforts needed include the integration of empirical data in judges' decisions, reform of religious justice policies, increasing the capacity of judges in understanding maqāṣid, and empowering women through legal literacy.

The current practice of Islamic Religious Education (PAI) learning in schools still faces the challenge of the dominance of conventional methods that tend to be teacher-centered, so that the aspect of internalization of values by students is often not optimal . This article aims to describe the characteristics and conceptual relationships between the Social Interaction and Personal learning models in the context of PAI, while also examining the relationship between the two models with constructivist and humanistic learning theories . Through a literature study, the analysis shows that the Social Interaction model based on constructivist theory emphasizes the construction of knowledge through group dynamics, collaboration, and social interaction . Meanwhile, the Personal model based on humanistic theory is oriented towards the development of individual potential, self-awareness, and spiritual reflection . The results of the study conclude that the integration of these two models offers a holistic learning approach, where students not only understand PAI material cognitively, but are also able to actualize religious values through real social experiences and deep personal appreciation .

Marriage is the only way to legalize the relationship between men and women in order to realize the happiness of family life. Marriage is also a complement to the religion of Muslims. However, because marriage basically unites two different individuals, it certainly does not rule out the possibility of differences of opinion and other problems. Divorce is the last resort for a marital relationship that can no longer be maintained, divorce can occur for several reasons, including because the couple has changed religions, as contained in the Compilation of Islamic Law Article 116 letter H. Divorce certainly causes a legal consequence, one of which is the effect on children. If the divorce occurs because the wife or a mother has changed, then how is the determination of custody of a child who has not been mumayyiz. The purpose of this study is to find out the judge's considerations in determining child custody due to divorce because the couple changed religion in the decision Number 1515/Pdt.G/2015/PA.Smn. This research is a normative-empirical legal research, this research data uses secondary data consisting of primary, secondary and tertiary legal materials. To complete the secondary data, interviews were also conducted with the judge at the Sleman Religious Court. Based on the results of the research and analysis that has been carried out, it can be concluded that the judge's consideration in deciding the case of determining child custody due to divorce caused by a couple converting (apostasy) at the Sleman Religious Court was given to the Applicant as his father in order to maintain the safety of his child's faith and the best interests for his child and for the sake of the child's future.

This study discusses the status of marriage books as legal and administrative documents, as well as the mechanism for their disposal as State-Owned Goods (BMN) at the Regional Office of the Ministry of Religious Affairs in Papua Province. The marriage book serves as valid evidence of marriage and plays an important role in population data management. As a document printed using the state budget (APBN), the marriage book is classified as BMN, and its management must comply with regulations. A qualitative approach with an empirical juridical method is used to examine the relationship between legal regulations and their implementation practices. Data were collected through interviews, observations, and literature studies with officials from the Islamic Guidance Division of the Ministry of Religious Affairs in Papua. The results indicate that the disposal of marriage books follows the Directorate General of Islamic Guidance Circular Letter No. 5 of 2024 and Ministry of Finance Regulation No. 83/PMK.06/2016. The disposal process is carried out in stages through administrative and physical mechanisms with principles of accountability and transparency. However, in Papua, the process of collecting unused marriage books has not yet reached the physical disposal stage. The disposal of marriage books is a strategic step in realizing good governance.