Manifestation Of God Research Articles

شهود الأحدية عند ابن عطاء الله؛ مفهومها ولواحقها ودورها في تأسيس ميتافيزيقا العلوم الكونية

This paper will analyse the concept of “Syuhud al-A ḥ adiyah” according to Ibn Athaillah al-Sakandary and its urgency as a basic assumption of Islamic science. The background of this paper starts from a problem of modern western science which is not value-free as it holds metaphysical assumptions that are not suitable with Islamic worldview. The author will use the philosophical approach of SMN. al-Attas, that he offers the structure of Sufi`s metaphysics as a basis for Islamic science. Then, “Syuhud al-A ḥ adiyah” can replace the metaphysical structure of modern science. According to Ibn Athaillah, the Sufis who have reached the degree of makrifat will witness to the absolute oneness of Allah SWT, and it will have implications for the view of reality, both absolute reality that God has, and the relative reality that nature has. This nature comes from nothing, and then it exists through the ‘ijâd’ process. Furthermore, it also exists by the ‘intervention of God’, namely ‘imdâd’ process. This nature is also a manifestation of God’s attributes. This Sufi metaphysical view is very important to be used as a part of the basic assumption of Islamic science vis a vis modern science that it views the nature as independent, eternal, self-governing, and has no relation to reality or it considered as the only reality. This assumption has its implications for the positive method which considers experimentation as the only method of attaining the truth. Therefore, the discussion of the relationship of “Syuhud al-Ah adiyah” finds its urgency as the basic assumption of Islamic science.

Woman, Authority and Manifestation of God in The Narrative of Sufism

This study aims to analyze the position of women in Islamic spiritual discourse. During this time, patriarchal culture places women in subordinate men in a variety of situations; politics, economics, culture, education and religion. This study criticizes the results of studies that narrate that women are second class. Through qualitative methods and descriptive analysis, this study relies on primary documents about traces of women in the labyrinth of Sufism. The results of the study indicate that the position of women is so central and a bridge to climb the title of Insan Kamil (perfect human). Many minor, nagging, and wrong views that view women has tempting, wild, bad instinct and as a barrier for the Sufis to reach the highest level. In the context of Sufism, women as seducers are God's elements that manifest on humans. As long as directed, she is the road to the perfection and the maqam of Insan Kamil. The world of Sufism understands women in the corridors of harmony and duality. Women are miniatures of nature. The famous Ibn ‘Arabi thesis says that God wants to be known so He creates nature. There is duality in it, Qahar, Luthf, Jamal and also Jalal. To the way of God, it cannot be separated from feminine and masculine aspects. Recognizing women is like recognizing God.

Diskursus Tasawuf Di Barat (Membaca Pemikiran Martin Lings)

The focus of this study was to study the "Tasawuf Discourse in the West by focusing on Martin Lings' s suicidal thoughts". After studying and analyzing Martin Lings's thinking, as outlined above, it is possible to draw some of the following conclusions: 1). In Ibn `Arabī's view there is one; the form of God is nature and nature is God. There is nothing in existence except God, everything other than God, none in itself, it is merely a manifestation of God's existence, nature is God's reflection, existence is a loan originating with God. God and nature are one but different. The concept of Wahdāt al-Wujūd is emphasized on both sides as tasybih and also tanzih. God is seen from the side of nature, then He is identical with nature, but from the perspective of God, He is different from nature at all, because He is an infinite substance beyond the physical realm. "Huwa La Huwa" ("She and not him"). This unity and purity are the principles of coincidentiaoppositorum in the ontologism of the Unity (az-zahīr) and the Bathin (al-bathīn), between the Awwal (al-awwāl) and the Last (al-akhīr), between the One (al -wahīd) and the Many (al-kasīr) and between inequality (tanzīh) and similarity (tasybīh). The transcendent God (munazzah) is seen in terms of His substance, the hidden and the one. But when viewed in the name of His name, the immanent God (musyabbah), the one and the hidden one reveals Himself by His name. 2). The doctrine of al-wujdd al-wujūd according to Martin Lings is a belief that believes that there is only Wujūd Hakiki. The true wujūd belongs to God alone, whereas He is called the wujūd of illusion. God blesses every one of His creations that look different or plural.

RITUAL NGALAB BERKAH DALAM MENCARI KEKAYAAN DI GUNUNG KEMUKUS

Every society in the world has a culture, and every culture has is a system of beliefs held by the community. Likewise community actors in Kemukus ritual that has its own beliefs about how to find fortune by doing free sex. The conviction was strung in a ritual which known as ngalab berkah. This ritual begins from a myth that spoken by the RA Ontrowulan towards moksha as a royal family that promise to grant all requests of people who participated in Kemukus nyonggo wirang. The existence of this ritual is able to increase the local economy, as evidenced that is the emergence of jobs for the community. But it on the other hand it also cause negative impacts such as raises prostitution. It becomes an interesting phenomenon, because if this ritual is closed, then many people will be unemployed. Meanwhile if left unchecked, would be bad for society. To describe this ritual conception it was conducted qualitative research. The result is the people have a conception which is the influence of Hindu-Buddhist and animist dynamism, especially about the king who is believed to be manifestation of God. Based on this conception ritual actors believe the myth, so that conception nyonggo wirang is a form of defense and the participation of actors ritual with the pathos of the character who is the royal family, so it is not impossible if the request will be met.

The World Dream As Parable of Being

The bulk of the scientific fraternity still regards the world as ‘a thing as such’, a ‘reality’, in other words, that is independent of an active mind. Its proponents build their theories on facts they regard as something certain, steadfast and unalterable. The etymology of ‘fact’ reveals that its meaning has its roots in the Latin word ‘facere’, ‘to do’. Its present day meaning was established in the 17th century when it meant ‘something that has occurred’. An occurrence is based on observation, which does not enjoy universal consensus, but is an individual matter. Like a dream, which is an occurrence, waking occurrences need interpretation. In light of this a waking fact is no more certain, steadfast and unalterable than a dream fact. Neither of them is real, for the precondition of reality is something unchanging. What, however, is steadfast and unchanging is consciousness. It persists when someone is knocked unconscious and it persists even beyond the death of the body. NDEs provide evidence for this, and so does the ‘death’ of the mystic and yogi. In daily life consciousness may fluctuate, but it will never extinguish. Consciousness is the sine qua non of existence and thus its everlastingness imbues the sense of reality to dreams and waking experience. Absolute Consciousness contains all there is, was and will be. It reveals its unexpanded content by emanating it in form of dreams and waking life where it expands in an illusive show like Plato’s play of shadows or like the cinematic screening or the virtual reality headgear. Like a cinematic screening, existence, which means standing out from something, is a projection. The projector is the brain, which screens the dream world inside the skull and the waking world outside of it. Both projections are illusive. The circumstance that dreams can conjure up vast landscapes within the skull forces us to suspect that the same applies to the waking world. Radin’s innumerable Double Slit experiments that show that consciousness collapses wave functions instantly at enormous distances, together with QM entanglement, makes nonsense of the speed of light and thus of time and space. Consciousness gives up its inner reality in a manner that might be compared to white light of the sun revealing its innate rainbow colours as it passes through a crystal, which latter would be analogous to the brain. NDE subjects often ask if the light they encounter was God. The answer is always ‘no’. This is because that light is the first manifestation of God, or of absolute Consciousness, just as the rays of the sun are its first manifestation and not the sun itself. A reflection of that divine light is ever-present in all life forms. We experience it in NREM Delta sleep. Unfortunately we forget it by the time we wake up since we have passed through the commotion of the last dream.

Teologi Keramahan Allah: Sebuah Pembacaan Kristologi Lukas

This paper is an attempt to present a hospitable christology model that is relevant for answering issues of plurality in the Indonesian context. The author raises one of the problems of christology, namely the controversy over the idea of Jesus’ subordination to and belief in God in both Luke’s writings. Developing the synthesis approach of Douglas H. Buckwalter, it is suggested that Luke’s Christology is traditional and does not show any conflict with these two ideas. Luke’s ability to build a synthesis in his Christology is precisely an important point for Luke in depiciting Jesus as a manifestation of God’s hospitality and a model for his community. Luke’s Christology that presents the idea of the hospitality of God, is an important contribution for the construction of a model of Christian life in the Indonesian context.

DISTRIBUSI PENDAPATAN KESEJAHTERAAN MENURUT KONSEP EKONOMI ISLAM

Islamic Economics with the idea of giving the economy the principles of life in a relationship with each other. In it contains the direction and at the same time demand that his followers do your best and avoid action that is considered a sin. Islamic economics does not just contain about sets of rules but provides a guarantee for improved welfare. In this article, the authors intend to reveal the clarity of the distribution of income: welfare according to the concept of Islamic economics. Islam considers that economic prosperity is not solely economic problems of distribution of material, but also involves an element of non-material and other fields. Economic welfare can be run in conjunction with welfare in other fields. Islamic economic demands for the overall running of the teachings of Islam in all aspects of life. The consequence of this concept is the well-being should be viewed as a manifestation of God's command to his servant. So that the welfare of the continuing e orts of mankind to do good, both to God and to fellow human beings. Keywords: Distribution, Income, Welfare, Islamic Economic

PEMUJAAN DEWI MANIK MERTA SARI DI PURA TAMAN SARI DESA PAKRAMAN PAYANGANDESA KABUPATEN GIANYAR (PERSPEKTIF TEOLOGI HINDU)

<p><em>Bali is a province in Indonesia that has a variety of uniqueness, one of which is the majority of people who follow the Hindu religion. Hinduism in Bali has Temple as a holy place to implement yadnya which aims to get closer to God Almighty of the many temples, there is a unique temple located in the village of Pakraman Payangandesa Gianyar. Taman Sari Temple is believed to be local people staying manifestation of God who as Dewi Manik Merta Sari. The worship of Dewi Manik Merta Sari Bead Goddess is a religious tradition that has a special uniqueness in Pakraman Payangandesa Village. Research on the existence, function and meaning of worship Dewi Manik Merta Sari in Taman Sari temple. The type of data used in this study is primary data sourced from the field and secondary data sourced from literature review, documents, articles, and lontar. Data were collected from the process of observation, interview, documentation study. To analyze the data in can use descriptive method and use several stages namely: data reduction, data display, and data verification. Then the data is presented with a qualitative discrete. Theories used include, religious theory, structural functional theory, symbol theory, and theory of existence</em></p><p><em>The existence of Dewi Manik Merta Sari, which is located at Taman Sari temple is related to the history of Temple and the history of Pakraman Payangandesa Village. Dewi Manik Merta Sari is symbolized in the form of a statue or pralingga which is handled in palinggih Gedong Arca temple and ceremonial worship on buda wage klawu along with tradition in Taman Sari temple. Function of the Dewi Manik Merta Sari Goddess worship is the religious, fertility, and social. Worship of Dewi Manik Merta Sari Beads Goddess there are three meanings are explained namely: the meaning of theology, ethics, togetherness, and symbolic.</em></p><p><em> </em></p>

Anselmian apocatastasis: the fitting necessity of universal salvation in St Anselm'sCur Deus Homo

AbstractThis article makes a case for universal salvation based on the soteriology of Anselm of Canterbury'sCur Deus Homo. It argues that without an affirmation of universal salvation, Anselm's argument fails on the grounds of its own soteriological logic, which unites the fitting and the necessary for God, assumes the primary importance of divine aseity for understanding salvation history, and affirms the ontological unity of the human race as the object of God's redemptive love. Also detailed is the development of the relationship between mercy and justice in Anselm's thought from theProslogiontoCur Deus Homo, and it is shown how Anselm's developed soteriology in the latter challenges major features of the Augustinianism he inherited. The article concludes that a robust theology of divine aseity like Anselm's will entail that creation be understood as a theatre for the manifestation of God's eternal love for his creatures.

Al-Risāla al-Rāstbāshiyya d’Abū ʿAbd Allāh al-Ḥusayn b. Ḥamdān al-Khaṣībī, élaborateur de la religion nuṣayrite

Abstract Al-Risāla al-Rāsbāshiyya by Abū ʿAbd Allāh al-Ḥusayn b. Ḥamdān al-Khaṣībī (d. 345/957 or 358/969) is believed by Nuṣayrīs to be the most significant doctrinal composition of the Nuṣayrī religion, and its author is regarded as perhaps the most eminent figure in the formative period of this religion. In this work, dedicated to the Buwayhid ruler ʿIzz al-Dawla Bakhtiyār, nicknamed rāstbāsh (ruled between 357/967 and 367/978), al-Khaṣībī discusses major tenets of Nuṣayrī doctrine such as the secret of divinity; the plethora of entities emanating from it; the cyclical manifestation of the deity incarnated in human figures throughout history; the tension between the divine nature of ʿAlī, as the ultimate manifestation of God, and its human nature; the attitude towards ʿAlī’s opponents from among the companions of the Prophet MuÎammad; and the doctrine of transmigration of the soul in its variegated forms. Although mentioned in a number of Nuṣayrī texts, al-Risāla al-Rāstbāshiyya was known to us only partially. It is only with the recent publication of this work that awareness of it has begun to grow. This article is a preliminary step towards exploring its importance for the study of early Nuṣayrī doctrine.

O pluralismo religioso no horizonte de um ecumenismo planetário em Claude Geffré

Segundo Claude Geffré, Pentecostes é a imagem bíblica neotestamentária que afirma a manifestação pluriforme do desígnio de Deus, em contraposição à imagem bíblica veterotestamentária de Babel, expressão da idolatria monolítica de uma humanidade que se coloca no lugar de Deus. O fenômeno da religião em sua expressão plural é uma questão intransponível para a razão teológica contemporânea. Partindo das obras Crer e interpretar e De Babel a Pentecostes de Geffré, e em diálogo com autores correlacionados, o presente texto pretende refletir sobre a necessidade de um diálogo entre as religiões no contexto de uma sociedade globalizada. A construção de um ecumenismo planetário e de um ethos mundial depende disso. É preciso superar toda forma de fundamentalismo escriturístico e de integrismo doutrinal que são atitudes perniciosas para a convivência humana sadia a nível planetário.

The role of praying for the spouse and sanctification of marriage in reducing infidelity

ABSTRACTThe aim of the present study was to determine the role of sanctification of marriage and prayer for the spouse in reducing marital infidelity. The present study was a causal-comparative study design. Two hundred and twenty-three individuals were selected as the sample through the available sampling method among those referred to three counselling centres in the city of Tehran, Iran. To evaluate the variables, the Prayer for the Spouse Questionnaire, the Manifestation of God in Marriage Scale and the Infidelity Scale were used. For data analysis, descriptive and regression analyses were used. The results indicated that sanctification of marriage and prayer for the spouse are negatively correlated with marital infidelity. The study findings also indicated that sanctification of marriage and prayer for the spouse can be considered as suitable predictive factors for reducing the probability of individuals’ engagement in marital infidelity.

2 Samuel 21-24: A theological reflection on Israel's kingship

The chiastic arrangement of 2 Sam 21-24 signifies that it is not just a collection of miscellaneous material supplementing the Samuel corpus. Rather it is intentionally arranged so as to function as a theological reflection on Israel’s kingship. This paper shows that the three pairs of literary elements, namely, the two narratives (2 Sam 21:1-14; 24:1-25); the two lists of warriors (21:15-22; 23:8-39); and the two poems (22:1-51; 23:1-7), demonstrate divine responses to Israel’s request for a king. Despite his displeasure of their request, God grants Israel their wish and installs kings for them. The two narratives show the failure of human kingship that brings calamity to the people. The warrior lists are the manifestations of God’s providence in giving them fighters. The two poems reveal divine election of David as his messiah and that Israel’s ideal kingship should be under the governance and supremacy of their divine King, Yahweh.

From Tomb to Text: The Body of Christ in the Book of John by Christina Petterson

Reviewed by: From Tomb to Text: The Body of Christ in the Book of John by Christina Petterson Elritia le Roux Petterson, Christina. 2016. From Tomb to Text: The Body of Christ in the Book of John. London: Bloomsbury T&T Clark. Hardback. ISBN 978-0567670557. Pp. 155. $39.95. Christina Petterson offers a revolutionary reading of the Gospel of John, especially with regard to John 1:14 and 6:51. She puts a completely new perspective on the table regarding how the concept of σάρξ ("flesh") should be viewed and how this shapes the total perspective of the Gospel on flesh and body. Petterson deconstructs the generally accepted idea that the Gospel of John highlights and appreciates the humanness of Jesus Christ on the grounds of John 1:14. The doctrine of the two natures of Christ found solid support and substantiation from this introductory verse, which was [End Page 501] believed, since it formed part of the prologue, to outline the author's perspective that Jesus was the fleshly manifestation of God among us. Petterson challenges this view by arguing that "becoming flesh" is rather a spiritual experience that takes place within the believer as the message of the gospel becomes internalised. The phrase ἐν ἡμῖν ("in us") in John 1:14 is indicative of how the gospel becomes part of humans who respond to it and produce texts as a result of this. In the words of Petterson, "[t]he gospel creates matter from the realm of the spiritual." Petterson finds support for this idea in the work of Stephen D. Moore, God's Gym: Divine Male Bodies of the Bible (London: Routledge, 1996), arguing that the gospel materialised the belief in an empty tomb and a risen Christ in the composition of the Gospel of John. The extension of the gospel beyond the tomb is the written Gospel, and so the book becomes Jesus's risen body. Writing makes ideas present. The confessing church, those who testify to the risen Christ, replaced the body by becoming the body. In the discourses of the early church, the presence of Jesus Christ is mediated. This is how the Word becomes flesh. For this process to be consummated, language is essential. Language becomes the means through which the ecclesial corpus, born from the crucified and risen Christ, replaces the body of Christ. Petterson draws on Graham Ward (1999, 163–181), "Bodies: The Displaced Body of Jesus Christ" in Radical Orthodoxy: A New Theology, edited by John Milbank, Catherine Pickstock and Graham Ward (London: Routledge), arguing that the mediation of narration and stories is the literal Word of God that "supplements the incarnate Word of God." Petterson sets out to prove that the text of the Gospel of John functions as a pleromatic presence by "shedding the body." By "pleromatic presence" she means the "absolute presence of the divine," which not only crystallises in the presence of Christ, but is extended to include the text. I find Petterson's argument provocative and extremely exciting, and I am of the opinion that it is worthy of our attention, especially the insight that John 1:14 demands a revisit. Her insights into the functioning of language and its persuading power are valuable. It liberates the text from being reduced to a historical account of Jesus's life, for it rediscovers the existential value and meaning of the gospel within the very existence of the believer. It also re-evaluates the inherent power and influence of the church to continue practising the ideals of the gospel through continuous discourse and creative use of language. In my opinion, it re-affirms the [End Page 502] importance of the preaching of the gospel, both within and outside the church, as well as the emancipation of ordinary believers to become agents of inspiration. To my mind, Petterson offers a brave and controversial but extremely valuable contribution to NT studies, especially with regard to the Gospel of John, which should be considered by all scholars and exegetes of the NT. Elritia le Roux North-West University propeleroux@gmail.com Copyright © 2018 The New Testament Society of Southern Africa (NTSSA)

Becoming a Perfect Human: Ibn ʽArabī’s Thoughts and Its Spiritual Legacy

This essay explains the concept of waḥdah al-wujūd, as the central doctrine of Ibn ʽArabī, in its relationship to the concept of perfect human being. As manifestation of God, humans and all creatures ontologically bear the status of hūwa/lā hūwa (He/not He) and inherit God’s names. Therefore, the process to be a perfect human is an effort to cultivate those God’s names in the right manner. Here sharīʽa according to Ibn ʽArabī is irreplaceable in guiding human being unto perfection. In contrast to some antinomian sufis who treated sharīʽa as a set of rules that lost its value when someone has arrived at the stage of mystical union with God, the deepest concern of humanity, Ibn ʽArabī regards sharīʽa as the deepest reality (haqīqa) itself.

Makna simbolik bahasa ritual pertanian masyarakat Bali

The purpose of this study is to conserve the agricultural culture and to review the symbolic meaning and local wisdom in certain agricultural rituals. This research is conducted in Subak Kedua Pasedahan Yeh Lauh, Peguyangan Kangin Village, West Denpasar, Bali. Data is collected using the methods of interview and literature review. From the data collected, there are twenty four ritual steps found that should be performed by the farmers in Bali. Those indicate farmers’ religious nature and appreciation of their cultural tradition. Each ritual from sowing to harvesting contains symbolic meanings and cultural values embraced as the guidance in farming life. From the analyses concerning its ritual and tools used, it is concluded that the symbolic meaning of ritual discourse performed by the farmers are: (1) expressing gratitude to God for all abundant harvest grace; (2) asking permission for farming to the motherland as the manifestation of God in term of the ruler of the land; (3) asking for safety for having a successful agriculture to God (Goddess Sri); (4) offerings to the rice field rulers to be kept away from pests that damage plants; (5) keeping the environmental balance –in the philosophy of Hindu society in Bali, it is one of Tri Hita Karana’s best practices.

Relasi Tuhan Dan Manusia (Refleksi Platonis atas Hinduisme)

This article discusses the relationship of God and man in view of Hinduism. The paradigm used in this reflection is the Plato's metaphysics about relatinships pattern of Idea and reality. View of Hinduism, Brahman is the highest Idea that must be addressed by all human beings. To make it easier to understand God or Brahman, in Hinduism there is the understanding that God manifests itself in various forms of gods and goddesses. Man in view of Hinduism, has same elements with the universe as the manifestation of God, then to recognize God, man can also through the understanding of human identity that is Atman. Hinduism teaches various ways or methods to serve and understand God, including of it: bhakti yoga, karma yoga, jnana yoga and raja yoga. In this life, humans are bounded by responsibility. If it’s actions or works are good, so humans will find good result, but if the evil that is done, then humans will get karma. Karma is what prevented him to merge with Brahman / Atman, so that human life will undergo a series or sequence of rebirth, even in the form of lower called samsara. To break this samsara, people should stay away from the mirage of life, do the good, and be aware or understand of their identity that blends with nature is that while blending with the Almighty or moksha.

Aplikasi Markerless Augmented Reality Dewata Nawa Sanga Berbasis Android

The culture of Hinduism in Bali is very preserved and maintained by the Hindus in Bali to remain dignified. Dewata Nawa Sanga is one of the Hindu Religion Concept embraced by the Hindus in Bali. Dewata Nawa Sanga means nine deities as a manifestation of God in charge of guarding and controlling the nine wind direction. The application of Augmented Reality Dewata Nawa Sanga developed to increase the knowledge of Hindus in Bali about the concept of Dewata Nawa Sanga, through a learning medium considering the importance of Dewata Nawa Sanga for Hindus in Bali. The application of Augmented Reality Dewata Nawa Sanga developed using the markerless method, so users simply rotate the Android devices to see the position of Deity in the nine wind directions and to know the information of each of the deities. Application of Augmented Reality Dewata Nawa Sanga provides education about detail elements about each Deity in nine wind direction through Information View feature in narrative form. The resulting application indirectly educates the user to know the direction of the controlled and guarded by nine Deity as a manifestation of the god through Augmented Reality display by using gyroscope sensors.

O uso litúrgico de ditos proféticos

O artigo analisa a composição de Jeremias 30 e conclui que anúncios de juízo autênticos do profeta Jeremias foram usados na formação de textos litúrgicos para os cultos de lamentação exílicos e pós-exílicos. Nesse novo contexto e ambiente, os anúncios de juízo assumem a função de descrever a situação que afl ige o suplicante, à qual se responde com um oráculo de salvação. A autoridade adquirida pela palavra profética após a sua concretização é, assim, transferida ao anúncio de salvação e consolo transmitido no culto, sendo de grande importância na elaboração dos traumas do povo. Além de reforçar a credibilidade dos oráculos de salvação, as palavras proféticas mantinham viva a consciência de que a catástrofe não foi mero acaso, mas resultado de decisões humanas erradas e da manifestação da justiça de Deus. O Deus justo que permitiu o juízo contra Israel também irá, em virtude de sua justiça, socorrer os sofrentes que lhe trazem as súplicas no culto.

CONCEPTUAL ECOTOPICS IN ENGLISH BIBLICAL ECODISCOURSE

Introduction. This article examines the key discourse-forming biblical ecoconceptsof GOD, NATURE, HUMAN BEING, and SOCIETY. In their interrelation they constituteconceptual ecotopics of the Bible, which reveal the essence of human harmonious existencein the God’s created world. The paper focuses on defining conceptual ecotopics relying uponthe notion of reconstrual as an interpretation of biblical narrations’ conceptual content by applyingR. Langacker’s cognitive operations of prominence, profiling, and trajector / landmark alignment.Purpose. The paper aims at identifying the main conceptual ecotopics of English biblicalecodiscourse.Methods. The methodology of conceptual analysis that integrates elements of contextual,interpretative, and prototype analyses made it possible to describe each key discourse-formingbiblical ecoconcept as a prototypical ground for ecological subconcepts and conceptualecotopics.Results. The paper highlights the conceptual ecotopic “God’s attitude to man” asa product of the integration involving two key discourse-forming biblical ecoconcepts, thoseof GOD and HUMAN BEING. In the story about Israelites crossing the Red Sea the integrationof these ecoconcepts is realized through the ecological subconcept of PUNISHMENT markedby the conceptual descriptor God’s punishment as a manifestation of God’s will. The latter isformed by a set of conceptual features actualized in multiple autrecontexts, which representthe conceptual structure of the respective biblical narrations.Conclusion. The research proves that the main conceptual ecotopics of English biblicalecodiscourse come down to the following: “God’s creation of nature”, “God’s creationofhuman being (society)”, “Man’s attitude to nature created by God”, “Man’s attitude to familyand society prescribed by God”, “God’s attitude to man”, “Man’s attitude to God”.