This article examines the accounting of the Tabernacle as a theological foundation for business ethics, based on an exegetical and hermeneutical reading of Exodus 38:21. From an interdisciplinary perspective that integrates biblical theology, economic ethics, and accounting theory, it argues that the detailed accounting of the materials used in the construction of the Mishkan constitutes a theological act of responsibility before God and the community, and not merely an administrative procedure. The study draws on biblical, rabbinic, and theological sources, along with contemporary contributions on management ethics and financial governance. The findings suggest that, in the Israelite tradition, accounting is configured as a sacred practice, linked to the recognition of God's absolute ownership of goods, as expressed in Haggai 2:8, and to the role of human beings as responsible stewards. It is concluded that the Tabernacle's accounting establishes a theological paradigm of transparency, honesty, and control of resources, offering current normative foundations for building a business ethic with biblical inspiration.

This study aims to analyze the intersection of ecotheological perspectives and environmental law in addressing water pollution in Indonesia, with a focus on three critical locations: the Citarum River in West Java, the Brantas River in East Java, and the Musi River in South Sumatra. The research explores how Islamic religious teachings, through an eco-theological lens, interpret the relationship between humans and nature, and how these teachings can be integrated with legal frameworks for environmental protection. The study examines verses in the Qur'an and hadiths related to creation, ecological responsibility, and the human-nature relationship, linking them with current environmental laws that govern water pollution. It also investigates the role of legal and ethical approaches in enhancing public awareness and promoting sustainable practices to mitigate water pollution. The findings reveal that Islamic perspectives on ecological stewardship, when applied to legal frameworks, can encourage more proactive and sustainable actions. Legal and ethical approaches, grounded in religious teachings, significantly enhance public awareness and encourage behavioural changes to protect water resources.

Colonialism in Africa has entrenched the exploitation of natural resources, a legacy that persists today through multinational corporations, foreign debt, and neoliberal policies. The Democratic Republic of Congo, with the world’s largest cobalt and copper reserves yet over 60% of its population living in extreme poverty, exemplifies this enduring global inequality. In this context, the hadiths of Prophet Muhammad PBUH, which stress distributive justice, prohibition of monopoly, and ecological stewardship, gain critical relevance. This study explores the normative contribution of hadith to economic and environmental justice in postcolonial Africa. Using a qualitative descriptive method with historical-critical and theological-normative approaches, it integrates hadith textual analysis with the socio-economic realities of African societies. Findings reveal three main points: first, hadiths on water, land, and tree planting articulate principles of conservation and equitable resource distribution; second, Islamic ecotheology frames environmental degradation as a violation of human responsibility as God’s khalīfah (steward); third, development models grounded in hadith values offer alternatives to exploitative global capitalism. The study concludes that revitalizing hadith is vital not only for theological discourse but also for guiding ethical and structural systems, aiming to build a more just and sustainable global order for African societies still burdened by colonial legacies.

From time immemorial, faith, culture, and community have maintained a symbiotic relationship, a pattern that also characterises the spread of Christianity worldwide. In Africa, the three worked together to promote the growth of Christianity through the imposition of mono-faith, deculturation, and de-communisation of Africans into mission centres. Faith was shaped by the multilayered cultural values that each community encountered and embraced. The three continued to face different challenges that also kept redefining Christianity throughout its history. This paper aims to address critical questions about the place of faith, how culture shapes communities, and how communities are shaped, unshaped, or reshaped by Artificial Intelligence to redefine Christianity. This desk research employed a techno-theological framework analyse how AI has rebranded and redefined faith, culture and community. The paper acknowledges that African Christianity made many strides that shaped its identity. Still, AI remoulded faith, culture and communities, leading to a different understanding of the future of African Christianity. The research contributes to postcolonial theological discourse by offering a framework for understanding how African Christians might navigate between maintaining faith, cultural preservation, and community adaptation while simultaneously embracing AI as a new, future-defining force.

This research looks at the role of Indonesian folklore as a text of faith in contextual theology. The Dayak harvest festival and mangongkal holi selametan, as well as legends and rituals such as Dewi Sri, Putri Hijau, Nyai Roro Kidul, Si Gale-gale, are the first sub-theme in the Dayak legend festival series. Analysis of data used the Miles, Huberman, and Saldana model to identify themes, map meanings, and synthesize relationships between symbols, cultural memory, and social praxis. The theory of cultural symbols perceives myths and rituals as channels for religious communication. Meanwhile, the theory of cultural sacralisation explains how a dispute becomes a revelation space and public ethics space through communal action. The findings reveal three main results. Folklore is a living text of faith, which teaches about spiritual ecology, dignified sacrifice for the other, and loving care for sorrow. Moreover, social cohesion is supported through rituals of thankfulness, ancestor veneration, collective prayers, and other observances that allow for continuity of faith. A third implication of the synthesis of these two sources is that it leads to a contextual theology that is grounded and oriented towards ecological responsibility, gender justice, communal solidarity, and intergenerational relations. The output of this research contributes to the framework that binds narrative, ritual, and social impact which serves as the basis for articulating a theology. This finding will contribute to the global discussion on religion as lived experience, creating opportunities for faith education and preserving community culture.

The aim of this study is to examine the Johannine affirmation that “God is love” through the philosophical categories of metaphysics, epistemology, and ontology, in order to elucidate how love and justice are revealed in divine self-disclosure. Methodologically, the analysis follows a sequential reading of the Fourth Gospel in dialogue with classical philosophical branches: beginning with metaphysical claims that the Logos is eternally with God and is God; proceeding to epistemological concerns expressed in the Incarnation as the medium of divine revelation; and culminating in ontological reflection on human existence as contingent upon the creative act of the Logos. The study concludes that divine love is both essential and eternal within God’s being, yet becomes ontologically communicable through the Logos’ mediating role. The article contributes to scholarship by demonstrating how the Gospel of John provides a philosophical-theological synthesis in which faith in the incarnate Logos enables humanity to participate in divine filiation, thereby integrating love and justice as fundamental coordinates of revelation. This study positions the Logos as the central axis uniting divine love (agape) and justice (dikaiosyne), offering a novel metaphysical-theological framework that reconceptualizes the Logos as a dynamic mediator of God’s attributes. It provides a hermeneutical method for interpreting Scripture that highlights the interplay of love and justice and offers ethically grounded guidance for human action, bridging philosophy, theology, and practical ethics in contemporary contexts.

This study investigates religious diversity in Indonesia within a historical context, legal contradictions, and cultural acculturation which build the groundwork of living theology. Long-running contacts since the Hindu-Buddhist era, the arrival of Islam via trade and cultural infiltration, help to define Indonesian pluralism. It did not suddenly happen. preaching, Christian colonialism with contemporary education, and the dynamics of Reformasi and independence. Every stage provided particular types of engagement that together created a plurarity only found in the archipelago. The results of this study highlight contradictions at the current level: According to the Religious Harmony Index, interreligious peace is rather strong yet worldwide Studies confirm the high frequency of strict rules and social conflicts. This paradox implies that the state acts both as shield and restrictor, whereas society keeps social cohesiveness by cultural means. Maintaining pluralism has been shown to hinge mostly on cultural acculturation. Slametan, sekaten, yadnya, pela gandong, and grebeg Syawal show that pluralism is practiced daily rather than just founded on dogma or law. The hybridity hypothesis of Homi K. Bhabha helps to clarify that this cultural environment is a "third space" in which identities are negotiated and theological pluralism is formed. Therefore, this study provides a significant theoretical contribution: Indonesian pluralism is a living theology arising from historical negotiation, regulatory contradictions, and cultural conventions. Because this study relies on literature review, ethnographic field research is advised to further investigate the practice of pluralism at the community level. These results are intended to enrich the world dialogue by presenting a culturally grounded model of pluralism as an alternative amid the global crisis of bigotry.

This research investigates the intricate and multifaceted links of poetry and religion within Islamic civilisation throughout history. Diwan al-‘Arab, poetry as we know it, underwent profound changes, especially with the advent of Islam which placed new ethical and theological parameters with which to frame it. This research adopts a qualitative literature approach. The findings of the research highlight three significant periods: (1) Islam’s reorientation of poetry from celebratory tribal pride (‘asabiyyah) towards the ideals of tawhid; (2) the Sufi masters Jalaluddin Rumi, Mansur al-Hallaj, and others, whose poetry expressed divine love and the mystery of the unitive life; and (3) the modern iqtibas of Muhammad Iqbal, who viewed poetry as philosophical and reformative within the broader framework of his notion of Khudi (the self). This research observes poetry in Islam as a form of aesthetic expression greatly politicised, especially in the later periods, as well as capturing with incredible fluency the unending struggles of the soul defending and negotiating within the confines of art and civilisation. Islamic thought, as revealed, mystified, and wedded with modern complexity through the transcendental eloquence of beauty and thought, the survivability of this civilisation mystified.

The current world continues to witness more wars, violence and acts of terrorism than needed peace, joy, leisure time, justice, equity, compassion and hospitality. Conflicts and lack of hospitality can often lead to a humanity's population explosion in places other than people homelands, refugee crises, the enabling of street children, drug smuggling and human trafficking increases, especially when it comes to women and children. Since it is the sacred duty of governments of nations, churches, non-governmental organizations, religious bodies and well-meaning persons and groups to seek ways to ameliorate conflicts and wars, and suggest recipes that promote peace, wellness, hospitality, this essay historically, theologically and pastorally, discusses aspects of peace (šālôm / eirēnē) in the Holy Bible. In addition, it takes as a case study the peaceful and missionary activities and journey of Mother Mary Charles Magdalene Walker (MMCMW), RSC, the Foundress of the Religious Congregation of the Handmaids of the Holy Child Jesus (HHCJ) in Africa. Can humanity, "today" as a community, families, schools, institutions, universities, political parties, religious communities, leisure centers, clubs, professional associations, towns, villages and individuals learn anything from the Bible about peace and how can it contribute towards reconciliation, wellness, unity, justice, truth, and peace-building? Above all, what can Africans and non-Africans learn from the early peaceful and holistic missionary activities of Mother Mary Charles Magdalene Walker, RSC? These are some of the questions that this essay attempts to inexhaustibly address with suggestions at the end towards a more peaceful and hospitable contemporary world.

Vasectomy ranks among the most effective techniques for permanent male contraception, yet its adoption confronts a multifaceted ethical and theological terrain across the world’s religious traditions. While contemporary medical discourse routinely endorses the procedure as a safe and judicious approach to family planning, diverse religious bodies articulate a continuum of responses, ranging from categorical interdiction to conditional endorsement. This article undertakes a methodical appraisal of these positions, clarifying the doctrinal underpinnings, ethical reasoning, and practical consequences that each tradition associates with vasectomy. Drawing on updated scholarly literature, the study investigates the standpoints of Catholicism, Protestant bodies, Islam, Judaism, Hinduism, and Buddhism. Central motifs include the sanctity of human life, the stipulated ends of procreative action, the obligation to honour bodily integrity, and the theological concept of responsible child upbringing. The analysis illuminates how divergent readings of normative texts, inherited traditions, and moral axioms condition these contrasting views, revealing a persistent tension between doctrinal imperatives and the dimension of individual reproductive choice. The concluding section encapsulates the intricate and frequently discordant perspectives, underlining the dynamic, continuing conversation among religious authorities, medical ethical discourse, and individual moral agents as society negotiates reproductive health and the integrity of conscience. This analysis seeks to illuminate the plurality of religious attitudes toward vasectomy in the denomination of the bioethical conversation, religious studies, and public health praxis.