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Indonesia’s multicultural diversity poses serious challenges in maintaining social harmony, marked by increasing cases of intolerance driven by differences in ethnicity, religion, and culture. Education, particularly civics (PPKn), plays a strategic role in instilling tolerance values from an early age. This study aims to analyze the strategies used by elementary school teachers in cultivating tolerance attitudes through PPKn  learning, identify the implementation of tolerance values in classroom activities and student social interactions, and reveal the challenges faced by teachers along with effective and contextual learning strategies. This study employed a qualitative descriptive approach based on library research, collecting data from accredited scientific journals published between 2021 and 2025, sourced from databases including google scholar, DOAJ, and sinta- indexed journals. Data were analyzed using descriptive qualitative analysis through stages of data reduction, data presentation, and conclusion drawing, with source triangulation appliet to ensure validity. The findings reveal that affective teachers employ a holistic approach encompassing cognitive, affective, and psychomotor domains, consistent with Bloom’s revised taxonomy. Teachers serve not only as knowledge transmitters but also as moral role models, as supported by Bandura’s Social Learning Theory. Implementation is carried out through three channels: intracurricular, co-curricular, and extracurricular activities. Key challenges include dominance of cognitive approaches, limited understanding of multicultural education, and negative influencesof social media. This study implies the urgent need for continuous professional training for PPKn teachers, differentiated and inclusive learning design, and active collaboration between schools and families to strengthen the internalization of tolerance values in elementary school students.

Human happiness does not lie in physical pleasure, victory, wealth, honour, worldly power, a beautiful body, or the senses. People in religious communities seek something deeper, contemplating and acknowledging the highest value in union with God. Thomas Aquinas, in his Summa Contra Gentiles, arguments that human happiness lies in the contemplation of God, through which one attains peace and fulfilment in total self-surrender to God. However, in the lived experience of religious communities, a fear of matters related to sexuality is evident. Indeed, some misunderstand and misinterpret these matters, resulting in monks and nuns who become cold, dry, and rigid, acting in ways that violate sexual morality, thereby disrupting or even destroying—their ministry due to such improper conduct. Based on this, the author recognises the importance of education and the appreciation of sexual values for religious communities. Using a literature review method involving relevant books, journals, articles, and Church documents with a theological approach, it was found that the education of religious people requires aspects of happiness and sexuality education. The results of the study indicate that Thomas Aquinas’s concept of happiness can bridge religious life with sexuality education, which is one aspect that must be understood and lived out. Therefore, the happiness of love and the sexuality education of religious people need to be explored and lived out in the course of living and experiencing life as a religious person.

Churches and Christian institutions frequently face the challenge of congregations whose understanding of ministry remains confined to the spiritual dimension alone, while the holistic ministry mandate calls for active engagement across social, educational, and economic spheres. This study examines two primary objectives: first, how Christian Religious Education (CRE) shapes congregational understanding of holistic church ministry; and second, how CRE equips congregants with the concrete capacity to serve comprehensively. A qualitative approach with a case study design was employed at Yayasan Sola Gratia Medan. Data were gathered through in-depth interviews with seven informants comprising foundation leaders, program coordinators, active church members, volunteers, and beneficiaries. Analysis followed a thematic framework encompassing data reduction, display, and conclusion drawing. Findings reveal that: (1) consistent CRE implementation at Yayasan Sola Gratia has successfully shifted the congregational ministry paradigm from exclusively spiritual to holistically transformative; and (2) congregants who have internalized CRE values demonstrate more structured ministry capacity, stronger theological motivation, and significant cross-dimensional engagement. This research contributes a contextual CRE model relevant for church-based institutions operating in multidimensional urban environments.

The acceleration of digitalization in recent years has shaped a new socio-economic landscape in Indonesia. Access to app-based financial services and online entertainment has increased rapidly, but at the same time, illegal online lending and digital gambling, targeting adolescents, have flourished. This paper explores a Community Service intervention model that combines preventative digital literacy and artificial intelligence (AI) optimization within the La Tansa Islamic Boarding School in Palembang. The research was conducted using a qualitative approach with participant observation, in-depth interviews, focus group discussions, and written reflection analysis. Findings indicate that strengthening digital literacy based on critical awareness not only improves risk understanding but also deepens self-control integrated with religious values. AI training for educators also encourages changes in learning practices to be more adaptive and reflective of the dynamics of the digital era. This model offers a digital resilience approach that can be replicated in other educational institutions with similar characteristics.

The presence of Generation Z, who grew up entirely in the digital era, has triggered a fundamental transformation in Muslim religious practices, where social media has replaced conventional religious institutions as the primary source of religious information. This condition creates a paradox: Gen Z has become a generation that is highly religious online, yet is often disconnected from physical communities and traditional religious authorities. This study aims to analyze the character of Muslim Gen Z religiosity, identify its forming factors, and examine the impact of the digital era on their religiosity. This study employed a descriptive qualitative approach using a library research method. The findings indicate that Muslim Gen Z religiosity is characterized by personalization, flexibility, and digital spirituality, strongly influenced by social media. These characteristics are shaped by massive digital technology accessibility, the effectiveness of contextual Islamic preaching on platforms such as TikTok, as well as spiritual needs and social pressure from the digital environment. The digital era brings positive impacts in the form of increased accessibility and religious literacy, but also negative impacts including shallow religious understanding, vulnerability to information bias, and potential exposure to extreme ideologies. This study implies the importance of an integrated digital religious literacy strategy through critical thinking-based Islamic Religious Education curriculum reform, enhancement of educators' digital capacity, and cross-sector collaboration to strengthen Gen Z's moderate and reflective religious understanding.

Introduction: Ramadan fasting is a religious practice observed by Muslims by abstaining from food and drink from dawn until sunset. These changes may increase the need for oral and dental healthcare. However, some Muslims still perceive that undergoing dental treatment while fasting may invalidate the fast, leading many patients to delay or avoid dental visits during Ramadan. Objective: This study aims to review and analyse various scientific literature regarding the safety and permissibility of dental procedures for patients who are observing fasting during Ramadan. Methods: This study used a narrative review method by searching scientific articles through PubMed, ScienceDirect, and Google Scholar databases using keywords relevant to the research topic. Articles were selected based on predetermined inclusion and exclusion criteria. Results: The review findings indicate that most dental procedures, such as local anaesthesia administration, scaling, restorative treatment, and tooth extraction, generally do not invalidate fasting as long as no material or fluid is intentionally swallowed. The use of suction devices, isolation of the treatment area, and proper scheduling of dental procedures are important factors in minimizing the risk of swallowing fluids during treatment. Conclusion: Most dental procedures can be safely performed on fasting patients while still considering both medical aspects and Islamic principles. Patient education regarding the safety of dental procedures during fasting should be improved to prevent delays in treatment and complications in oral health.

The era of globalization presents challenges of moral degradation among students, including intolerance, individualism, and declining nationalism. These issues make character strengthening through Civic Education (PKn) a national priority. This study aims to analyze the effectiveness of PKn in shaping students’ character, particularly the values of religiosity, nationalism, independence, mutual cooperation, and integrity. The research employed a qualitative Library research design using secondary data from 18 scientific journals and 2 books published between 2021 and 2026. Data were collected through literature review and analyzed using content and thematic analysis to identify patterns of PKn implementation and its impact. The findings indicate that PKn effectively develops Good citizenship through character education based on Pancasila. Effective strategies include teacher role modeling, Problem-Based Learning (PBL), and digital media such as infographics and gamification. These approaches were reported to improve empathy, national loyalty, and integrity among students. The Merdeka Curriculum further supports character development by emphasizing affective learning through authentic projects. Challenges arising from foreign cultural influences can be addressed through collaboration among schools, families, and communities. The study concludes that PKn plays a significant role in strengthening students’ character and supporting the realization of Golden Indonesia 2045 through sustainable character education.

The rapid development of digital technology has significantly transformed the ways in which faith is experienced, particularly in the lives of adolescents. From the perspectives of digital religion and mediatization of religion, digital space is no longer merely a medium, but has become a cultural arena that actively shapes religious practices and meanings. The study aims to analyze these dynamics, especially within the context of Generation Alpha, by examining the opportunities and challenges that emerge in the lived experience of faith in the digital age. The findings indicate that digital environments offer creative, participatory, and contextual opportunities for evangelization, enabling young people to engage actively in constructing their religious experiences. However, this dynamic is inherently ambivalent, as it also risks reducing the meaning of faith to symbolic, instant, and less sacramentally grounded experiences, detached from the communal life of the Church. Furthermore, the formation of religious identity in digital spaces tends to be fluid and performative, potentially leading to superficial relationships and fragmented identities. Therefore, technologically mediated religious experience should be understood as a bridge, rather than a substitute, for authentic faith encounters. The Church is thus called to adopt adaptive and reflective pastoral approaches, positioning media as a means of fostering communio without obscuring the essence of faith. An integrative approach through the synergy of Church, family, and educational institutions is essential to balance digital literacy and spiritual depth, ensuring that adolescent faith continues to grow reflectively and remains rooted in real-life experience.

The study aims to analyze the role of digital media as a distracting factor affecting the faith loyalty of Catholic adolescents in their relationship with God amid religious pluralism in Indonesia. The development of digital media has transformed how adolescents understand, express, and live out their faith, while simultaneously presenting both opportunities and ambivalent challenges. This research employs a qualitative approach using a library research method, analyzing various theological, sociological sources, and Church documents. The findings indicate that digital media can serve as a broad and participatory space for expressing faith, but it also has the potential to create distractions in three main dimensions: cognitive, affective, and practical. Cognitively, adolescents experience confusion in understanding faith teachings due to the diversity of information available. Affectively, there is a shift in orientation from a relationship with God toward the pursuit of emotional gratification in digital spaces. Practically, there is a decline in engagement in concrete religious practices. Within the context of religious pluralism, this complexity intensifies and influences the formation of adolescents’ faith identity. This study also finds that digital media does not only have negative impacts but also holds positive potential as a means of deepening faith when used critically and reflectively. Therefore, the role of the Church is essential through contextual, dialogical, and integrative pastoral accompaniment combined with critical digital literacy. Through this approach, adolescents are expected to integrate their digital experiences into a more mature, authentic faith life rooted in a deeper relationship with God.

The field of education, especially Islamic Religious Education (PAI), has seen substantial changes as a result of the advancement of digital technology and artificial intelligence (AI). The existence of digital media and AI offers numerous opportunities to improve the effectiveness, efficiency, and quality of education through interactive, flexible, and easily accessible learning resources. The purpose of this article is to analyze how artificial intelligence (AI) and digital media are used in Islamic Religious Education. This includes the idea of AI and digital media, AI-based learning materials, the use of AI in educational activities, ethical considerations of AI use, the effects and difficulties of integrating AI, and the Islamic viewpoint on technological advancement. This study employed a library research method by collecting data from relevant journals, books, and other scholarly sources. The findings indicate that the use of AI and digital media in PAI learning can enhance access to information, personalize learning experiences, improve evaluation effectiveness, and increase student engagement in the learning process. However, the implementation of AI also presents several challenges, such as limited digital literacy among teachers, inadequate facilities and infrastructure, ethical concerns, and the potential decline of direct educational interaction between teachers and students. Therefore, the utilization of AI in Islamic Religious Education should be carried out wisely while maintaining Islamic values, ethics, and the primary goal of Islamic education in shaping students’ character.

In the era of the Industrial Revolution 4.0 and Society 5.0, digital technology is developing rapidly. This has prompted the world of education to make major changes in learning methods, including in Islamic Religious Education (PAI). Until now, PAI has used outdated methods. These methods are inadequate to meet the needs of children who are accustomed to technology. Therefore, there is a need for technology integration in the learning process. This study aims to determine how to use E-Learning, Learning Management Systems (LMS), and Artificial Intelligence (AI) in PAI learning. This study also aims to determine the benefits, challenges, and strategies for implementing these technologies. This study used a qualitative approach with a literature review type. Data were obtained from various sources, such as books, scientific articles, journals, and relevant documents. The results show that the use of E-Learning, LMS, and AI can improve the quality of PAI learning. E-Learning makes learning easier and more flexible. LMS helps manage learning more systematically. AI helps make learning more personalized and tailored to students' needs. However, the implementation of these technologies still faces several challenges, such as limited infrastructure and low digital skills of teachers and students. Therefore, a strategy is needed to address these challenges. This strategy includes enhancing digital capabilities, strengthening technological infrastructure, developing innovative learning media, and monitoring the use of technology based on Islamic values. This will ensure optimal integration of technology into Islamic Religious Education learning.

The development of digital technology has brought about significant changes in various aspects of life, including early childhood faith education. Today’s children are growing up in an environment familiar with digital media, making it necessary to adopt a catechetical approach that keeps pace with the times. This article aims to examine the use of digital catechesis as a tool for early childhood faith education. This study employs a qualitative method with a literature review approach, gathering data from books, scientific journals, research articles, Church documents, and other relevant sources. The data is analyzed using descriptive-qualitative methods to understand the benefits, challenges, and role of digital catechesis in fostering children’s faith. Research findings indicate that digital catechesis can serve as an effective, engaging, and interactive medium for helping children learn about the teachings of the faith from an early age. The use of animated videos, religious songs, educational images, and learning apps can enhance children’s interest in learning, attention, and understanding of Catholic faith values. Furthermore, digital catechesis also assists the Church, families, and schools in providing faith education that is more contextual and aligned with the world of today’s children. However, the use of digital media still requires the guidance of parents, teachers, and faith mentors so that children receive proper direction and are protected from the negative impacts of technology. Thus, digital catechesis is a relevant tool in the faith education of young children when used wisely and purposefully. The presence of digital media does not replace the role of faith educators but serves as a tool that enriches the process of proclaiming the faith in the modern era.

This community service program aimed to strengthen community development in Negeri Soya by reinforcing group kinship ties within a multicultural society. As a traditional village in Ambon City, Negeri Soya is inhabited by people from diverse ethnic and social backgrounds who live together in one area. This diversity requires harmonious social relations supported by solidarity, brotherhood, and social awareness. The program focused on the men’s service group of the Elim Sector, Soya Congregation, as a forum for social and spiritual development. The activities were conducted through lectures, question-and-answer sessions, and collaborative practices in church services. The materials emphasized group kinship, social solidarity, togetherness, and the understanding that kinship is not limited to blood relations, but can also be built through shared territory, life experiences, and continuous social interaction. The results show that the Negeri Soya community has strong solidarity and active participation in religious and social activities. Values such as mutual cooperation, masohi, and the concept of orang basudara serve as important foundations for social integration. Men’s church service activities strengthened care, cooperation, and shared responsibility among members. These findings indicate that local cultural values remain relevant for managing diversity and building collective resilience in post-conflict communities. Overall, this program contributed positively to strengthening social relations and supporting harmonious, inclusive, and sustainable community life in Negeri Soya in daily life.

This study aims to examine the position of Pancasila as a grundnorm within the Indonesian constitutional system and the role of Islamic Religious Education as an ethical foundation in strengthening constitutional principles from the perspective of Islamic sociological legal theory. The methodology employed is a qualitative approach using library research, involving the analysis of various relevant literature sources. The findings indicate that Pancasila plays a fundamental role in the Indonesian legal system, serving as the highest norm in the hierarchy of laws, while also functioning as an ethical guideline in the life of the nation and the state. Islamic Religious Education plays a significant role in shaping the moral constitution through the understanding of values such as honesty, justice, responsibility, and trustworthiness, in line with the principles of Pancasila. The integration of Pancasila values and Islamic teachings, viewed through the lens of sociological law, demonstrates that effective law is not merely normative but also responsive to social realities. Therefore, Islamic sociological legal theory can strengthen the Indonesian constitutional system through the integration of normative, moral, and sociological values, resulting in a more responsive, just, and contextually relevant legal system.

This study aims to analyze the integration of Pancasila values and Islamic Religious Education (PAI) in shaping digital ethics and to examine the development of digital law through the Islamic Sociological Jurisprudence Theory approach. This research employs a qualitative method with a literature study approach based on relevant academic sources and journals. The findings indicate that the integration of Pancasila and PAI serves as a comprehensive ethical foundation in shaping digital behavior by reinforcing moral, spiritual, and social values. Furthermore, digital law is understood as a product of the interaction between social and religious values, which is dynamic and adaptive to technological developments. The Islamic Sociological Jurisprudence Theory contributes to constructing a legal paradigm that is not only formal-legal but also contextual and oriented toward public welfare (maslahah). The ethical-based digital law development model integrating Pancasila and Islamic values is considered relevant in addressing contemporary digital challenges, such as misinformation, privacy violations, and cybercrime. However, this study also identifies limitations, particularly in the implementation aspect, which remains largely normative and has not been optimally integrated into concrete policies. Therefore, it is necessary to strengthen adaptive regulations, develop applicable digital ethics education, and conduct further empirical research to establish a just and sustainable digital legal system.

This article examines the dialogue between John Calvin’s educational thought and the Merdeka Curriculum within the context of Christian Religious Education (PAK) in Indonesia. Employing a qualitative-comparative approach with descriptive analysis, this study traces the points of convergence and tension between Calvin’s educational principles particularly the concept of imago Dei, holistic education, and the God-centered purpose of education and the principles of the Merdeka Curriculum such as flexibility, differentiated learning, and the Profil Pelajar Pancasila (Pancasila Student Profile). The analysis reveals significant convergence in terms of respect for the potential and uniqueness of learners, holistic educational orientation, and the role of teachers as facilitators and character formers. However, fundamental tensions also exist regarding Calvin’s theocentric theological foundation vis-à-vis the secular Pancasila foundation, the concept of discipline and authority versus student freedom, and the ultimate goal of education glorifying God versus forming the Pancasila Student Profile. Based on these findings, this article offers practical recommendations for PAK curriculum design based on the Merdeka Curriculum, a Kingdom of God-nuanced project-based learning approach, holistic assessment, and Christian character formation within the Profil Pelajar Pancasila framework. This research contributes to filling the gap in studies that dialogue the Reformed theological tradition with contemporary Indonesian national education policy.

This study investigates the decoupling phenomenon between ESG (Environmental, Social, and Governance) sustainability reporting and communal Tri Hita Karana (THK) sustainability practices in a Rural Bank in Bali. Through Ethnographic Content Analysis (ECA) of official documents from BPR Luhur Damai covering 2023–2025, this study identifies that the Sustainability Report (SR), prepared strictly according to Financial Services Authority Regulation (POJK) 51/2017, does not incorporate substantial THK practices, namely banten (ceremonial offerings) Rp131.6 million, dana punia (religious donations) Rp8.5 million, and monthly banjar (communal community unit) contributions, producing a Hindu religious expenditure to formal Social and Environmental Responsibility (SER) ratio of 10:1. Drawing on the Institutional Logics perspective, this study identifies four decoupling mechanisms: (1) cognitive, namely THK as taken-for-granted, not perceived as “sustainability”; (2) administrative, namely departmental silos between Compliance and General Affairs; (3) template, namely POJK 51/2017 provides no space for local wisdom; and (4) capacity, namely limited Human Resources (HR) and institutional capacity. These findings lead to the concept of “invisible sustainability,” that is, real sustainability contributions that are invisible to conventional reporting frameworks, and “cultural accounting gap,” that is, the absence of accounting categories for local cultural-religious contributions. The theoretical contribution is demonstrating that decoupling in Global South contexts is not merely symbolic compliance but results from structural misalignment between transnational and communal logics that renders local sustainability contributions institutionally invisible.

This research is based on the importance of studying Malay-Jawi religious manuscripts as a source of transmission of Islamic teachings in the archipelago, particularly in the field of monotheism. The study aims to examine the textual content of Jawi manuscripts containing the treatise of monotheism, especially the concept of the sentence of monotheism and the attributes of twenty, and to explain their position in the intellectual tradition of Malay Islam. The research employs This research is based on the importance of studying Malay-Jawi religious manuscripts as a source of transmission of Islamic teachings in the archipelago, particularly in the field of monotheism. The study aims to examine the textual content of Jawi manuscripts containing the treatise of monotheism, especially the concept of the sentence of monotheism and the attributes of twenty, and to explain their position in the intellectual tradition of Malay Islam. The research employs a qualitative method with a philological approach and content analysis. Primary data consist of Jawi manuscripts, while secondary data are obtained through library research. Data were collected through documentation and literature review and analyzed descriptively. The findings reveal that the manuscripts contain systematically arranged monotheistic teachings, including the meaning of lā ilāha illa Allāh through the principles of negation and affirmation, as well as the concept of faith involving the heart, speech, and actions. The manuscripts also explain the twenty attributes within the classifications of nafsiyah, salbiyah, ma‘ani, and ma‘nawiyah, reflecting the theological framework of Ahlussunnah wal Jama‘ah. These manuscripts function as both religious texts and pedagogical media, highlighting the importance of preserving Nusantara Islamic manuscripts as part of the region’s intellectual heritage.

This study aims to analyze the influence of a halal lifestyle on consumer preferences in selecting Sharia-compliant retail products. The study employed a Systematic Literature Review method, reviewing various empirical and conceptual studies published between 2017 and 2025. The analysis focused on the relationship between halal awareness, religiosity, ethical consumption values, and Muslim consumer behavior in making choices about Sharia-compliant retail products and services. The results indicate that a halal lifestyle is viewed not only as a form of compliance with Islamic law but also as a social identity and a modern consumption pattern that influences consumer purchasing decisions. Consumers with high levels of halal awareness and religiosity tend to have a greater preference for Sharia-compliant retail products that guarantee halal certification, quality, transparency, and ethical values ​​in their business processes. Furthermore, trust, Islamic brand image, and marketing strategies based on Islamic values ​​contribute to strengthening consumer loyalty to Sharia-compliant retail. This research provides managerial implications for Sharia-compliant retail businesses to develop innovative, educational, and tailored marketing strategies to meet the halal lifestyle needs of modern Muslims.

The quick advancement of digital technology has drastically changed the social and religious life of Indonesian teenagers. The purpose of this study is to investigate how pupils at Al Muslim Junior High School's daily worship practices, self-control, and fear of missing out (FoMO) affect the principles of Islamic Religious Education (PAI). The study used a quantitative methodology with a causal and correlational design. All students in grades VII, VIII, and IX made up the study population for the 2025–2026 school year. Using the Slovin formula, a proportionate stratified sample of 171 students with a 5% margin of error was chosen. A five-point Likert scale questionnaire was used to gather data. The Pearson Product-Moment correlation (r > 0.30) was used to evaluate validity, while Cronbach's Alpha (α > 0.70) was used to test reliability. Multiple linear regression using SPSS version 26 was used for quantitative analysis, beginning with traditional assumption tests for heteroscedasticity (Glejser), multicollinearity (VIF), and normality (Kolmogorov-Smirnov). According to the analysis results, self-control had a substantial, favorable impact on the practice of PAI values, but FoMO had no significant influence (β = -0.034, p = 0.530).