The purpose of this study is to reveal the post-graduation career orientations of senior female students of higher religious education. The quantitative study was conducted using a descriptive survey model. The sample consisted of 191 female students in their final year at the Faculty of Theology at Fırat University who voluntarily participated in the study. The data ofthe study were obtained through a two-part questionnaire developed by the researchers after reviewing the relevant literature and consulting with experts. The data obtained were analyzed using the SPSS software package in terms of frequency (f) and percentage (%) and presented in tables. According to the results, it was determined that 92.1% of female students in their final year at the Faculty of Theology wanted to work after graduation, while 7.9% had not yet decided whether to work after graduation. It was found that 64.8% of female students wanted to become teachers of Religious Culture and Ethics Course, 8.1% wanted to become Quran course instructors, 7.1% wanted to become academics, and 5.1% had not yet decided on the profession they wanted to pursue after graduation. The study revealed that senior female students pursuing higher religious education do not show interest in professions within the Presidency of Religious Affairs. It was determined that 53.9% of these students stated that compatibility with their beliefs was an influential factor in their career choice, while 34% believed that compatibility with their gender was influential. Additionally, 67.5% of female students in their final year believed that injustices or difficulties in the examination system posed obstacles to achieving their career goals. Furthermore, 70.7% of female students believed that they would obtain their preferred profession after graduation, and 80% stated that if they failed to obtain their preferred profession in the first year, they would prepare again to achieve it. The study also revealed that more than half of the students (68.6%) believed they would graduate from the Faculty of Theology with at least some of the necessary skills for their chosen profession. Finally, it was concluded that although students considered gender an important factor in their career choices, they believe it will not create disadvantages in their future professional lives.

This systematic literature review analyzes the management of Islamic Religious Education (Pendidikan Agama Islam/PAI) learning in Integrated Islamic Elementary Schools (Sekolah Dasar Islam Terpadu/SDIT) in Indonesia as a strategic mechanism for constructing substantive religious culture amid the challenges of globalization and secularization. Employing thematic content analysis of sources from Scopus, Google Scholar, DOAJ, and institutional repositories (2010–2025), the study synthesizes evidence on how religious culture is constructed through habituation practices (such as congregational prayers and tadarus), the benefits of PAI learning management (including strengthened discipline and emotional resilience through optimized resource use), and key challenges (such as deficits in teacher training, digital distractions, and gaps in Merdeka Curriculum integration). The findings show that structured PAI management functions—planning, organizing, actuating, and controlling—serve to bridge sharia principles with modern pedagogy, fostering holistic character formation while addressing tendencies toward exclusivism and responding to infrastructural constraints through solutions such as blended learning, professional development workshops, and parental collaboration. Theoretically, the study advances Islamic education discourse by hybridizing a tawhid-based habitus with contemporary educational models; practically, it offers policy-oriented insights for SDIT leaders and for Indonesia’s Ministries of Religious Affairs and Education. The review recommends that future empirical research validate these conclusions using mixed-methods designs in diverse institutional contexts to assess the long-term impact of PAI learning management on students’ religious identity.

Introduction. The object of the study is the activities of the authorized representatives of the Council for Religious Affairs under the Council of Ministers of the USSR in the Buryat Autonomous Soviet Socialist Republic. Materials and methods. The article, based on the materials of the State Archives of the Russian Federation and the State Archives of the Republic of Buryatia, examines the main areas of activity of the authorized representative of the Council for Religious Affairs under the Council of Ministers of the USSR in the Buryat ASSR to implement state-confessional policy. In preparing the article, the problem-chronological method and systems approach were used. Analysis. The work provides a brief description of the formation of the institution of the authorized representative for religious affairs and considers its main functions, powers, and responsibilities. The main methods by which the control and supervisory functions over religious organizations in the Buryat ASSR were carried out are analyzed. Particular attention is paid to the study of atheistic and propaganda work carried out by the authorized representative to reduce the degree of religiosity of the population in the region. Results. The reporting activities of the authorized representative, expressed in the form of statistical and analytical materials, were studied. Attention is paid to the study of the peculiarities of interaction between the Commissions for Assistance to the Compliance with the Legislation on Religious Cults and the Commissioner for Buryatia. His activities in relation to petitions and statements of believers, mainly concerning the issues of registration of religious associations and transfer of religious buildings, are analyzed in detail. The article also presents a comparative aspect of the state-confessional policy between the regions of the USSR, including territories with varying degrees of autonomy. Authors’ contribution. P. Dashkovskiy defined the main areas of activity of the Commissioner of the Council for Religious Affairs under the Council of Ministers of the USSR in Buryatia. E. Traudt studied archival materials on the state-confessional policy of the USSR in Buryatia and conducted a comparative analysis of the activities of the commissioners in the region.

This study aims to explore the model of religious culture formation at SMP IT Al-Fityan School Gowa through a qualitative descriptive approach. Data were obtained from observations, interviews, and documentation, then analyzed through thematic coding with informants: the principal, vice principal for curriculum, 2 teachers, and 3 students. The research findings indicate that religious culture is institutionalized through daily practices such as greetings, dhuha prayer, Al-Qur'an recitation, and special programs such as the Weekend Tahfidz Club and MABIT. The formation process is shaped through structural, formal, mechanical, and organic approaches. Supporting factors include leadership commitment, teacher competence, parental involvement, and facilities, while inhibiting factors consist of student involvement, technology use, and external influences. This study highlights the role of school culture in promoting religious values and suggests further research on its impact on student character development.

This study aims to examine a local wisdom–based Islamic Education learning model in building students’ religious identity amid the challenges of globalization and the increasing influence of transnational cultures. The research employed a descriptive qualitative approach, with data collected through observation, in-depth interviews, and documentation studies at Islamic educational institutions that implement local wisdom–based learning. The findings indicate that the development of a learning model integrating local traditions—such as community religious culture, customary values, and socio-religious practices—creates a more contextual, meaningful, and relevant learning process for students. Moreover, the implementation of this model contributes to strengthening holistic religious understanding, enhancing religious attitudes, and fostering a moderate and inclusive religious identity among students. Based on these findings, future researchers are encouraged to conduct comparative studies across diverse local cultural contexts, apply quantitative or mixed-method approaches to measure the empirical impact of the model, and explore the integration of local wisdom–based Islamic Education across different educational levels in order to broaden the generalizability of the results.

this article examines some aspects of the administrative organization of Babylonian temples in the 1st millennium BC. The temple staff during this period included administrators, priests, temple slaves, and prebendaries. The latter were secular individuals who nonetheless formed an integral part of the religious cult. The article provides a detailed analysis of the types of Babylonian prebendaries and the role of barber-prebendaries in liturgical practice.

This study aims to reveal the pedagogical thinking patterns, intuitive orientations toward learning theories, and professional identity formation of prospective Religious Culture and Moral Knowledge (RCMK) teachers by analyzing their cognitive representations of the concept of “learning” through drawing-based visual data. The research is grounded in the assumption that learning is a multilayered experience intertwined with meaning-making, value construction, and identity formation, extending beyond the acquisition of knowledge. In this respect, it is assumed that visual representations, similar to verbal narratives, offer rich and often implicit indicators of how individuals conceptualize learning; therefore, the drawings produced by the participants in response to the prompt “Can you draw learning?” were treated as a qualitative data source for uncovering their mental models. The research was designed qualitatively, employing participant drawings as the data collection tool and applying thematic analysis based on document analysis. The study group consists of first-year prospective RCMK teachers enrolled at the Faculty of Theology, Kırşehir Ahi Evran University. At the beginning of the 2024–2025 academic year, each participant was asked to produce a single drawing representing “learning,” resulting in 70 visual artifacts. Sixteen drawings that did not meet eligibility and interpretability criteria were excluded, and the final analysis was conducted on 54 drawings (analytical dataset, n=54). Following preliminary coding, the coding framework was refined, and thematic classifications were structured under three overarching categories: “Traditional,” “Modern,” and “Hybrid,” with all percentages reported based on the analytical dataset. Bruner’s cognitive representation theory and Kolb’s experiential learning cycle jointly informed the interpretive framework. The findings show that 59.3% of the participants conceptualize learning within a traditional teacher-centered and knowledge-transmission-oriented paradigm; 31.5% adopt hybrid patterns that combine traditional and contemporary indicators; and 9.3% demonstrate a modern approach emphasizing experience, interaction, and contextual sensitivity. Traditional representations predominantly included books, libraries, classroom-board arrangements, and teacher figures, visualizing learning as an accumulative and transmissive process. Modern representations highlighted nature/environment, social interaction, play/collaboration, and everyday life contexts, positioning learning as a multi-actor, affective process that transcends classroom boundaries. Hybrid representations reflected a transitional mindset wherein classical elements such as classrooms and books coexist with technology, collaboration, and experiential motifs, indicating the gradual evolution of pedagogical cognition. The study integrates visual data with descriptive quantitative indicators (frequency–percentage) and in-depth content-symbol analyses, thereby presenting an intensive mixed-qualitative thematic approach. Codes, themes, and decision rules were connected to an audit trail; boundary cases and operational definitions were refined through peer debriefing, thus enhancing credibility, dependability, and confirmability. Ethical approvals were secured, informed consent was obtained, and all visual materials were anonymized and used solely for scientific purposes. Overall, the results demonstrate that while text- and teacher-centered assumptions remain dominant in the mental learning maps of prospective teachers, hybrid representations indicate a meaningful potential for renewal through the incorporation of interaction, nature/context, collaboration, and technology. The findings emphasize the need to systematically structure experiential, visual, and creative activities (e.g., metaphor/drawing workshops, rubric-based drawing analysis, micro-teaching modules aligned with Kolb’s cycle) within teacher education. The study acknowledges its limitations, including a homogeneous sample from a single institution and context-dependent interpretations of visual data; transferability rather than generalizability is emphasized. The research ultimately contributes to strengthening the use of visual data in religious education studies, offering both theoretical implications and practical insights for future teacher education design.

This study aims to examine the academic resilience of Islamic boarding school students through a library research approach by reviewing national and international literature related to personal, social, spiritual, and pedagogical factors that shape students’ academic endurance. Findings indicate that academic resilience among santri develops through the interaction of self-efficacy, intrinsic motivation, self-regulation skills, and social support from peers, teachers, and dormitory caregivers. The disciplined, communal, and religious environment of pesantren strengthens adaptive coping mechanisms, particularly in managing academic pressure, demanding study schedules, and religious obligations. International literature highlights that interpersonal support and religious culture enhance students’ psychological resilience and academic engagement. Moreover, spiritual routines such as prayer and scriptural study function as emotional regulation tools that promote mental stability. The review also reveals that pesantren’s intensive instructional methods foster long-term academic perseverance, although they may increase stress when not accompanied by adequate social support. Overall, this study underscores that academic resilience among santri is a product of the holistic ecology of Islamic boarding school education. Therefore, strengthening resilience requires integrated strategies that simultaneously develop psychological, social, and spiritual capacities. Keywords : Academic Resilience, Islamic Boarding School,Students

This study analyzes school culture management strategies in tackling microaggressions to create a safe and inclusive learning environment. The study used a qualitative approach with a case study design at SD Muhammadiyah Danunegaran, Yogyakarta. Data were obtained through in-depth interviews, observations, and document analysis with informants of the principal, three classroom teachers, and one special assistant teacher. Then, the data were analyzed using thematic analysis techniques assisted by ATLAS.ti software. The results show that the strategies implemented include instilling and habituating values, strengthening school community involvement, strengthening and controlling social norms, providing personal approaches and support, and utilizing visual media. The main obstacles were teachers' limited competence in maintaining consistent role modeling and the negative influence of families that did not support inclusive values. Supporting factors included a strong religious culture and a homogeneous school social environment. Evaluations are conducted regularly and collaboratively to ensure program sustainability. This strategy has fostered empathy, cultivated positive habits, and created an inclusive learning climate. The sustainability of school culture management responsive to diversity requires improving teacher competence and strengthening synergy with families. Theoretically, this research contributes to the literature on school culture management in the context of inclusive education. These findings can be used as a reference for developing teacher competencies and school policies that support a diversity-friendly learning environment.

This article explores the moral and civic resilience of moderate Muslim actors in Indonesia in the aftermath of the polarizing Aksi 212 (212 Movement), a pivotal episode of religious populism. While many accounts suggest that Civil Islam has been marginalized by the rise of religious conservatism, this study argues that Indonesia’s moderate Islamic networks, particularly Nahdlatul Ulama (NU) and Muhammadiyah, have responded through symbolic adaptation, ethical reframing, and institutional renewal. Using a qualitative approach that combines discourse analysis and interpretive textual reading, and drawing on the frameworks of contentious politics, covenantal pluralism, and symbolic politics, this article demonstrates how moderate Muslims have actively reaffirmed inclusive religious narratives, utilized digital platforms, and reasserted democratic pluralism. Rather than retreating, Civil Islam has been adapted to uphold moral commitments in an increasingly polarized landscape. This study contributes to global discussions on the role of religious civil society in resisting populist threats and sustaining pluralistic democracy, particularly in the Global South.

Teacher pedagogical competence in practice constitutes a key to the quality of madrasah graduates. Practicing needs to be integrated into the religious culture and the supported madrasah environment, as well as entrepreneurial leadership. The research objective is to describe quality teaching practices integrated with entrepreneurial leadership and religious cultures that lead to higher graduate quality. This research employed a mixed-methods approach. This study involved a 349-teacher proportional stratified random sample. Participatory observation, in-depth interviews, and documentation are also employed to adopt a qualitative approach in describing each variable. Quantitative data were analyzed using path analysis to determine the contribution of each coefficient to the causal relationships among variables. Pedagogical competence exhibits the strongest and most significant influence on graduate quality, as indicated by its t-value. This research indicates that teacher pedagogical competences are integrated into the religious culture program as the basis of madrasah principles and polices. Madrasahs need to focus on teacher pedagogical skills, Islamic pedagogy, and integration of religious values into subject teaching. Principals must be visionary on curriculum integration, such as designing a holistic curriculum that blends general education with Islamic teachings, using local wisdom and religious culture as contextual learning tools, and promoting interdisciplinary approaches where Islamic values are embedded across subjects. Ultimately, transformative and visionary leadership in madrasahs is necessary to inspire religious commitment and academic rigor, facilitate innovation, and maintain the quality of madrasah graduates.

The relevance of this study arises from the need, within Russian historiography, to examine Buddhist cult architecture in order to identify the specific characteristics and distinctive features of temple complexes and the Buddhist pantheon. The history of research on Chinese Buddhism occupies a central place in the broader study of ancient Chinese religions and belief systems. The author investigates the ancient Buddhist pantheon as represented in Chinese temples. Based on fieldwork conducted in northeastern China, the study focuses on the ancient Buddhist temple Xinlong, identifying its principal deities — Guanyin, the Buddha, the arhats, and the warrior deities. The source base of the research consists of this Buddhist temple, built during the Qing dynasty, and the representations of the Buddhist pantheon within its complex. The study concludes that the artistic configuration of the Buddhist pantheon in China plays a central role in understanding the religious cult and its influence on both culture and society.

Problems of social adaptation frequently experienced by new santri in the pesantren environment, particularly during the transition period when they encounter a religious culture, strict discipline, and distinctive collective values—can potentially trigger anxiety, social withdrawal, and even maladaptive behavior. This study aimed to develop and analyze a collage therapy model grounded in pesantren values as a strategy to enhance the social adaptation skills of new santri at Pondok Pesantren Zainul Anwar Alasumur Kulon, Kraksaan, Probolinggo. A descriptive qualitative method was employed, with data collected through observation, in-depth interviews, and documentation involving new santri, mentor teachers, and the pesantren caregivers. The findings show that the collage therapy model integrated with pesantren values such as ukhuwah (brotherhood), independence, sincerity, and discipline helps santri to recognize their emotions, express personal experiences, and understand as well as internalize the social values that govern life in the pesantren. The participants exhibited positive changes, including increased self-disclosure, improved ability to work collaboratively, greater self-confidence, and more adaptive attitudes toward pesantren rules and daily dynamics. The study concludes that collage therapy based on pesantren values is effective as a creative, reflective, and educative approach to strengthening the social adaptation of new santri. Its implications suggest that this therapeutic model can serve as an alternative intervention within orientation and coaching programs for new santri and can be replicated in other pesantren-based educational institutions as a preventive strategy to minimize social adaptation barriers.

<p>This study aims to comprehensively analyse the implementation of an integrative-contextual curriculum management in maintaining the existence of Manbaul ‘Alaa Islmaic Boarding School as an Islamic educational institution oriented towards the formation of spiritual, moral, and intellectual intelligence of students amid the dynamics of socio-global change. Adopting a descriptive qualitative approach involving observation, in-depth interviews, and document analysis, the study identifies strategies for aligning the national and Diniyah curricula, incorporating Islamic values into general learning, and cultivating an academic culture reflective of contemporary boarding schools. The results demonstrate the successful implementation of vision-based curriculum planning, collaborative learning supervision, and teacher capacity building to manage integrative learning that emphasises character, manners, and modern literacy. Supporting factors include visionary leadership, religious culture, and community partnerships, while obstacles include limited availability of integrative teachers, adapting educational technology, and the burden of a dual curriculum. This research’s original contribution lies in mapping an integrative-contextual curriculum management model based on Islamic values, which is relevant to 21<sup>st</sup>-century needs, and which has been developed through a grounded approach to educational practices in modern Islamic boarding schools. This model can serve as a reference for other Islamic boarding schools when designing a curriculum system that balances general knowledge and Islamic scholarship while preserving cultural identity. The research also provides practical recommendations in the form of mechanisms for improving the competence of integrative teachers, a character- and global competency-based framework for evaluating curricula, and a plan to strengthen modern Islamic boarding schools’ social and digital collaboration to enhance institutional competitiveness. Therefore, an integrative-contextual curriculum management approach is valuable tool for maintaining the continuity, legitimacy, and sustainability of modern Islamic educational institutions during a period of educational transformation.</p><p>Keywords: Curriculum Management, Integrative-Contextual, Modern Islamic Boarding School, Islamic Education, Existence</p>

The article is devoted to the analysis of the scientific heritage of Letchi Magomedovich Garsaev – one of the leading researchers of the history, culture and ethnic identity of the Chechen people. Special attention is paid to his works on the study of tayps (benoy, gordaloy, elistanjoy, gunoy), the history of villages (Elistanzhi, Argun, Shali), ethnography (male and female clothing), religious culture (the Sufi brotherhood of Kunta-Haji), and issues of the Chechen diaspora in the Middle East. The work uses a comprehensive approach based on the analysis of Garsaev's published works available on the eLibrary.ru platform. The scientific significance of his research for understanding the historical path of the Chechen people and preserving their cultural heritage is demonstrated.

This study investigates the extent to which Ottoman-era cultural heritage sites located in Amasya can be utilized as out-of-school learning environments in religious education. The study is grounded in contemporary educational paradigms that argue learning should not be confined solely to classroom-based activities and emphasize the pedagogical value of historical, cultural, and architectural spaces. These perspectives form the theoretical foundation of the research. Designed in alignment with the value-oriented educational philosophy and place-based learning strategies advocated by the Century of Türkiye Education Model, the study employs a qualitative research methodology, supported by document analysis, literature review, and on-site observations. Key historical structures in the city center of Amasya—such as the Sultan Bayezid II Mosque, the Şehzade Osman Çelebi Mausoleum, the Bayezid II Madrasa, the Bayezid Manuscript Library, the Mustafa Bey Bathhouse, and the Yalıboyu Houses—have been examined in detail in terms of their historical, architectural, and functional characteristics. The religious, moral, and cultural values embodied by each site have been analyzed both through their physical attributes and their historical contexts. Adopting a place-based learning approach, the study explores how these spaces can be more effectively integrated into pedagogical practice and highlights the potential of religious architecture in facilitating value transmission and contextual learning. It argues that methods such as field trips, observation-based learning, and interactive instruction can transform these heritage structures into dynamic teaching materials. Furthermore, the study underlines the compatibility of this approach with both the Century of Türkiye Education Model and the current Religious Culture and Moral Knowledge curriculum. The findings suggest that the cultural heritage elements examined possess a high potential for fostering students’ historical consciousness, aesthetic perception, and internalization of religious values within tangible environments. However, to fully realize this potential, teachers must be equipped with place-based instructional competencies, curricula should allocate sufficient time and content for such activities, and collaborative efforts with relevant institutions (e.g., museums, local governments, foundations) must be established. Accordingly, the study contributes to the academic literature on religious education while also offering practical recommendations, demonstrating the educational potential of Amasya’s cultural heritage.

Religious clothing serves as the external manifestation of religious culture, and its evolutionary process not only reflects the developmental trajectory of religion but also demonstrates cultural exchange and social transformation in specific historical periods. This study focuses on the localization and evolution of Chinese Buddhism monks’ robes as its research subject. Through analyzing historical documents, archaeological materials, and artistic works, it explores the transformation process from Indian Kasaya to Chinese Haiqing 海青 (Chinese Buddhist Ceremonial Robe) and its cultural implications. The research findings reveal that the localization process of Chinese Buddhism monks’ robes exhibits characteristics of gradual Cultural Adaptation: while maintaining the core of Buddhist doctrine, it achieved organic integration with traditional Chinese culture through systematic reconstruction of material forms. This is specifically manifested in three aspects: formal adaptation responding to environmental constraints, the integration of craftsmanship and materials embodying cultural dialogue, and the color hierarchy system reflecting the dynamic interplay between secular power and religious authority. This process facilitated the reconstruction of monks’ multidimensional Identity Reconstruction—forming a new balance model among religious transcendence, cultural belonging, and social participation. This study provides a theoretical framework for understanding the internal logic of religious localization and the adaptive mechanisms of Cross-cultural Communication.

This study aims to contribute to improving the quality of education in Indonesia by examining how the instillation of religious culture can shape students’ character with integrity, enhance their awareness and practice of religious values, and serve as a reference for educators and policymakers in developing effective educational programs. The research specifically focuses on optimizing the instillation of religious culture in shaping the character of students at SDI Miftahul Huda Plosokandang, Kedungwaru, Tulungagung. Employing a qualitative-descriptive approach, the study uses purposive sampling to collect data through interviews, observations, and documentation. The data were analyzed using techniques of condensation, display, and drawing conclusions. The results reveal that the optimization of religious culture at SDI Miftahul Huda is implemented through various school-integrated activities, such as reciting prayers before and after lessons, performing congregational prayers, engaging in tadarus Al-Qur’an, and celebrating Islamic holidays. These activities go beyond religious routines, functioning as tools to develop students’ integrity, including honesty, responsibility, discipline, and mutual respect. The active role of teachers, school leaders, and a supportive school environment fosters a religious atmosphere that encourages students to internalize spiritual values in daily life. Consequently, the instillation of religious culture at SDI Miftahul Huda effectively contributes to shaping students with noble character and strong integrity.

As a master of martial arts fiction in Chinese literary history, Jin Yong skillfully integrated literary creation with indigenous religious and cultural elements, crafting numerous distinctive monk characters. Among these, Fan Seng (Tibet lamas from borderlands) consistently appear as antagonists. This essay, through a textual analysis of the portrayal of lamas in Jin Yong's martial arts novels and an examination of the development of Tibetan Buddhism, draws on the theory of “inherent Orientalism” to explore the reasons behind Jin Yong's characterization of lamas as villains and the impact of this representation. This essay argues that the negative depiction of lamas in Jin Yong's martial arts novels is fundamentally an exoticized gaze within the Orient itself – an instance of “internal exoticism.” In contrast to the “explicit inherent Orientalism” conveyed through visual media, Jin Yong's martial arts novels, relying on textual representation, manifest a more subtle, widely disseminated, and deeply ingrained form of “implicit inherent Orientalism.” The primary reason for Jin Yong's portrayal of lamas in this way stems from traditional Chinese conceptions that contrast the “civilized Hua” with the “barbaric Yi,” continuing a historical legacy in which Han intellectuals stigmatized Tibetan monks. Although Jin Yong later became self-reflective about his “inherent Orientalist” tendencies and revised his works accordingly, the reception of his novels suggests that these efforts were largely unsuccessful. Jin Yong's creative practices and attempts at self-critique not only enrich and expand the scope of inherent Orientalism studies but also provide new perspectives for research on Chinese religious culture.

This study examined the relationship between positive and negative religious coping and flourishing, conceptualized through the PERMA model of subjective well-being, among Indonesian university students in emerging adulthood. Emerging adulthood (ages 18–25) is a developmental stage marked by identity exploration and emotional transitions, making religious coping a potential protective factor for psychological flourishing. A total of 278 participants completed online questionnaires assessing religious coping and well-being. Data were analyzed using Spearman’s rho and partial correlation controlling for age, gender, and education. Results showed a significant positive association between positive religious coping and well-being (ρ = .284, p .001, 95% CI [0.16, 0.39]) and a weak negative association for negative religious coping (ρ = –.101, p = .033, 95% CI [–0.22, 0.02]). Effect sizes were small (R² = .08 and R² = .01), and post-hoc power analysis indicated adequate statistical power (1–β = .99). The strongest link was observed in the meaning dimension, underscoring spirituality’s central role in constructing purpose and acceptance. Although the effects were modest, the findings highlight that positive religious coping contributes to flourishing within Indonesia’s collectivist and religious culture, serving as a psychological resource that supports meaning-making and emotional well-being during the transition to adulthood.