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This study aims to examine the effectiveness of implementing forgiveness therapy in enhancing the personal growth of inmates at the Tangerang Class II-A Women’s Correctional Facility. The method used was a pre-experimental study with a one-group pretest-posttest design. Nine subjects aged 20-40 years were selected from 50 inmates based on low to moderate scores on the forgiveness scale and the psychological well-being scale. The intervention consisted of six sessions adapted from the forgiveness model developed by Enright and Fitzgibbons. Data analysis utilized a paired-sample t-test and the N-Gain formula. The results showed a significant increase in personal growth scores from the pretest (M = 7.00; SD = 1.225) to the posttest (M = 9.44; SD = 1.424), with t(8) = −8.315 and p < 0.001. An N-Gain value of 0.610 indicates moderate effectiveness. The follow-up measurement (M = 9.67; SD = 1.118) did not differ significantly from the post-test (p = 0.347), indicating the sustainability of the changes achieved. Forgiveness scores also increased from 65.33 (pre-test) to 86.67 (post-test) and 87.33 (follow-up), confirming the role of forgiveness as a psychological mechanism for personal growth. These findings support the integration of structured forgiveness therapy into correctional programs for women’s prisons.

This study aims to analyze the role of Christian Religious Education (CRE) teachers as counselors in shaping students’ social behavior amid increasing behavioral deviations such as bullying, violence, misuse of social media, and low tolerance. These phenomena are influenced by internal factors such as emotional instability and identity formation, as well as external factors including family, environment, and digital culture. This research employs a descriptive qualitative method using a library research approach by collecting data from books, scholarly journals, and relevant documents. The findings reveal that CRE teachers play a strategic role not only as educators but also as counselors who accompany students holistically, covering spiritual, moral, emotional, and social aspects. The counseling role performed by CRE teachers includes modeling behavior, mediating conflicts, strengthening self-control, providing social support, and building empathetic relationships with students. Through this approach, students undergo a process of internalizing Christian values such as love, forgiveness, responsibility, and tolerance, which contribute to the development of positive social behavior. Furthermore, collaboration among teachers, parents, and the community serves as a supporting factor in successful character formation. Therefore, the role of CRE teachers as counselors is proven to be effective in shaping students’ social behavior in accordance with moral, social, and religious values, while contributing to the development of a generation with integrity and competitiveness.

Divorce has become an increasingly common reality in Christian family life and poses serious challenges for the church in carrying out pastoral family ministry. Theologically, divorce stands in tension with Christian ethics, which views marriage as a sacred and covenantal institution established by God. This article aims to analyze Christian ethics regarding divorce from a biblical theological perspective and to examine its implications for family ministry within the context of Ketapang, West Kalimantan. This study employs a qualitative research method with a theological-normative and contextual approach through a literature review of biblical texts, theological books, and scholarly journals. The findings indicate that Scripture affirms marriage as God’s ideal will, while divorce is understood as a consequence of human sinfulness and relational brokenness. In the context of Ketapang, social, economic, and cultural factors contribute significantly to the vulnerability of families to divorce. Therefore, the church is called to develop a contextual family ministry that not only upholds Christian ethical norms but also embodies love, justice, forgiveness, and restoration for broken families. This article emphasizes that Christian ethics concerning divorce must be practiced pastorally and transformatively within the life of the local church.

This study aims to analyze the impact of the split and identify reconciliation efforts between the BNKP Jemaat Kasih Karunia and the BNKP Jemaat Hilifalagötanö in Tetegawa’ai Village, Mazo District, South Nias, using the Appreciative Inquiry (AI) method. The conflict between the two congregations began with differences of opinion regarding church construction and the selection of pastors, which led to the separation of the congregations in 2014. This study uses a mixed method approach, combining qualitative analysis through in-depth interviews with BPMJ, SNK, and the Head of the Commission, and quantitative analysis through questionnaires to 36 respondents. The results show that the majority of the congregations understand reconciliation as a process of restoring broken relationships, emphasizing values ​​such as making peace, forgiveness, brotherhood, as well as friendly, caring, and empathetic attitudes. Respondents consider reconciliation efforts very necessary, including through mediation, cooperation between congregations, and the wise involvement of leaders and government officials. Qualitative findings strengthen the quantitative results by confirming that appreciation for positive values, open dialogue, and active collaboration are key factors in the reconciliation process. This research confirms that the Appreciative Inquiry method is effective in rebuilding congregational harmony, strengthening fellowship, and providing a practical model for other church communities in managing similar conflicts.

The moral crisis in contemporary education demands a reconstruction of moral values derived from the Qur'an as the epistemological foundation of Islamic education. This study aims to identify and analyze the moral educational values found in Surah Al-Imran, verse 159, particularly through the perspectives of Ibn Kathir’s tafsir and Quraish Shihab’s Tafsir Al-Misbah, and formulate its implications for contemporary Islamic education practices. Using a qualitative approach with a library research method, this study analyzes primary data from Ibn Kathir’s tafsir and Tafsir Al-Misbah, confronted with secondary literature on moral education theory. The analysis technique used was content analysis with a comparative-analytical approach to extract both explicit and implicit moral educational values. The findings revealed three fundamental values: first, gentleness (ar-rifq) as a humanistic pedagogical communication method; second, forgiveness (al-‘afw) as a mechanism for restoring educational relationships; third, consultation (asy-syura) as a democratic principle in educational decision-making. This study concludes that these values are not merely individual ethics but methodological principles that must be integrated into the culture of Islamic educational institutions. Practically, this requires a transformation from authoritarian-monological to dialogical-participatory educational approaches and strengthening educators' socio-emotional competencies.

A faith-based marriage strengthening program is essential for building family resilience in urban congregations facing high divorce rates and declining marital quality. This community service activity aimed to revitalize the marital bonds of 22 couples in the Pria Sejati Bandung community and GPPS Agape Bandung congregation through the "Reborn Marriage" program. Using a participatory action research approach, a team of 12 facilitators implemented three main stages: initial coordination to identify needs and plan together with the community; an intensive one-day intervention consisting of teachings on grace, agape love, and divine purpose of marriage, along with testimony sharing, footwashing ritual, and gift giving; and a marriage commitment renewal ceremony. The results showed 100% attendance rate of all registered couples, active participation in every coaching session, and qualitative findings from focus group discussions including renewed spiritual intimacy, mutual forgiveness between spouses, and alignment of marital visions based on divine values. A total of 86% of couples expressed willingness to participate in regular follow-up mentoring, and local leaders emerged among participants who are ready to facilitate small groups after the program. Discussions confirmed that combining biblical teachings on agape love with experiential symbolic rituals can holistically transform marital relationships. This community-based intervention proves replicable in other local communities and churches in urban settings, especially those seeking to strengthen family resilience through integrated pastoral care and participatory action.

Social conflict between neighbors is a phenomenon that often appears in pluralistic society and has the potential to disrupt social harmony if not managed constructively. The conflict is generally triggered by the lack of interfaith communication, social prejudice, socio-economic inequality, as well as external party provocations that utilize rift with social relations. This study aims to analyze the dynamics of conflict between neighbors are different religions and review the relevance of Q.S. Al-Hujurat paragraph 13 as theological runway in a resolution of conflict and a strengthening of plurality values. This study used qualitative methods with the approach of literature study (library research), through an analysis of the interpretation of the Qur'an, pluralism, and scientific literature relevant to the theme and resolution of conflict. The results show that Q.S. Al-Hujurat paragraph 13 emphasizes the principle of human equality, respect for diversity, and the concept of 'arafu (know each other) as the foundation of harmonious social interaction. Qur'ani values such as justice, tolerance, dialogue, patience, forgiveness, and help, are proven to be relevant as a conflict-based conflict resolution strategy (sulh). Implementation of this value through interfaith dialogue, multicultural education, and inclusive social policies are able to reduce prejudice and strengthen social solidarity. Thus, the integration of Q.S value. Al-Hujurat paragraph 13 in social life is a normative and practical approach to building a sustainable peace in the midst of a pluralistic society.

This study seeks to interpret the meaning of the lyrics in the song “Ada Titik‑Titik di Ujung Doa” by Sal Priadi through Schleiermacher’s hermeneutic approach. The song reveals a subtle spiritual dimension by means of metaphor and poetic language, portraying prayer as a personal, reflective, and hope‑laden form of inner conversation amid the uncertainty of life in the post‑pandemic era. By adopting a qualitative interpretive method, the research examines the song lyrics through Schleiermacher’s two principal dimensions: grammatical interpretation and psychological interpretation. The analysis shows that prayer in this song is not merely a conventional religious ritual, but an existential expression of human beings facing loss, isolation, and unfulfilled hopes. The phrase “titik‑titik di ujung doa” functions as a symbolic space of incomplete psycho‑spiritual longing, in which prayer is understood as an open, fragmented, and repetitive process, as well as a medium for reconciling with the past and seeking forgiveness for both oneself and others. Within Schleiermacher’s hermeneutic framework, the interpretation of these lyrics suggests that prayer in contemporary Indonesian pop music serves as a representation of human resilience, personal, reflective, and subtly critical of the notion that divine response must always be complete and perfectly resolved.

This study aims to examine the implementation of restorative justice within Bungo Regency's criminal judicial system from the perspective of Islamic law. Although restorative justice has been formally adopted in Indonesia through various regulations, its application at the regional level remains an important issue that requires careful attention. The study employs a juridical-empirical research design with a qualitative approach. Data was gathered through observations, in-depth interviews with law enforcement, religious leaders, victims, and offenders, and document analysis. The analysis integrates perspectives from both positive law and Islamic law, particularly focusing on the principles of qiṣāṣ–diyāt, ṣulḥ, ‘afw, ta‘zīr, and maqāṣid al-sharī‘ah. The findings indicate that restorative justice is used in certain criminal cases during the investigative phase in Bungo Regency. However, its effectiveness is limited by factors such as varying levels of readiness among victims and offenders, insufficient technical regulations, community resistance, and inconsistent understanding among law enforcement. From an Islamic law perspective, restorative justice aligns well with Islamic justice principles, particularly those emphasizing public welfare, forgiveness, and restoration. The study concludes that restorative justice is a contemporary manifestation of principles deeply rooted in Islamic legal tradition and not a contradiction of Islamic law. To improve its application, enhancing law enforcement competence, engaging religious and community leaders, and integrating Islamic legal principles into criminal justice policies are essential.

Forgiveness can be described as a response given by someone who has experienced hurt in order to avoid revenge and expressions of anger towards the perpetrator, while choosing to show compassion, affection, love, and positive behavior. One of the factors that influence forgiveness is emotional intelligence, which includes an individual's ability to motivate themselves, show resilience to failure, control emotions, maintain satisfaction, and regulate psychological conditions. The purpose of this study was to determine whether there is a relationship between emotional intelligence and the level of forgiveness among high school students in Montong District. This research is non experimental with a correlational analytical design using a cross sectional approach. The research population included 592 high school students in Montong District. The sampling technique applied was probability sampling with cluster random sampling, resulting in a sample of 239 students. Data collection was conducted using questionnaires that measured emotional intelligence and forgiveness. The results of the analysis using the Spearman test at α = 0.05 showed p = 0.000 < 0.05 with a correlation coefficient of r = 0.389, indicating a low relationship between the two variables, thus accepting the hypothesis. Based on this description, it can be concluded that there is a relationship between emotional intelligence and the level of forgiveness among high school students in Montong District.