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Scientific Journal “Modern Linguistic and Methodical-and-Didactic Researches” Issue 4 (19), 2017 ISSN 2587-8093

[15*] Leigh Gallagher. The end of the suburbs: where the American Dream us moving. Nov.15, 2017 [Jelektronnyj resurs]// https://www.amazon.com/End-Suburbs-Where-American- Moving/dp/1591846978;

Nov.15, 2017 [Jelektronnyj resurs]// http://www.seattlepi.com/lifestyle/advice/article/Carolyn- Hax-Help-I-m-surrounded-by-suburban-6591539.php

[21*] Caffe Amouri. Yelp. Nov. 15, 2017 [Jelektronnyj resurs]// https://www.yelp.ie/biz/caffe-amouri-vienna?start=80

[22*] Suburban soccer mom starter pack. Reddit. Nov.15, 2017 [Jelektronnyj resurs]// https://www.reddit.com/r/starterpacks/comments/60ob9s/suburban_soccer_mom_starter_pack/; [23*] Flywill sports. Mapquest. Nov. 15, 2017 [Jelektronnyj resurs]//

https://www.mapquest.com/us/new-jersey/flywheel-sports-millburn-283358987;

that is! Peek inside to see how one creative New Yorker makes it work. New York Daily News. Nov. 15, 2017 [Jelektronnyj resurs]// http://www.nydailynews.com/life-style/real-estate/life- closet-closet-sized-studio-apartment-manhattan-peek-creative-new-yorker-work-article- 1.1111733;

that is! Peek inside to see how one creative New Yorker makes it work. New York Daily News. Nov. 15, 2017 [Jelektronnyj resurs]// http://www.nydailynews.com/life-style/real-estate/life- closet-closet-sized-studio-apartment-manhattan-peek-creative-new-yorker-work-article- 1.1111733;

[29*] Calliste Gregory. Forgiveness: the Key to Overcoming Progressing and Succeeding. Google Books. Nov. 15, 2017 [Jelektronnyj resurs]// https: //books. google. com/ books/ about/ FORGIVENESS.html?id=tEcSAgAAQBAJ

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Scientific Journal “Modern Linguistic and Methodical-and-Didactic Researches” Issue 4 (19), 2017 ISSN 2587-8093

UDC 1: 803.0

TYPES OF HERMENEUTICAL MODELS OF "FAITH" AS THE MEANS OF LINGUISTIC DETERMINATION IN MARTIN LUTHER`S RELIGIOUS-AND- PHILOSOPHICAL TEXTS

Z.Ye. Fomina

_________________________________________________________________________

Voronezh State Technical University, Voronezh, Russia Zinaida Yevgenjevna Fomina

Doctor of Philology, Professor, Head of the Foreign Languages Department e-mail: FominaSinaida@gmail.com

__________________________________________________________________________

What is even the happiest person without faith?

A beautiful flower in a vase of water without roots and without the future Ludwig Burne

Statement of the Problem: The German theologian was convinced that "the biblical message can reach people's hearing only in the form of the understandable word", which required an untiring search not only for the necessary words, but also for special hermeneutical structures (models) allowing the essence of Faith to be most easily explicated. In this connection, of interest is the identification of the most frequent philosophical-and-hermeneutical (interpretative) models of Faith, as well as the study of their structural elements, in which conceptual metaphors were mainly used. Results. Luther uses mainly two definitive macro-models of Faith: explicitly-categorical (Faith is that) and descriptively-analytical (Faith is called that, when). Relevant macro-model for Luther is the explicitlycategorical one, which, in turn, is structured by the 10 models of Faith. The phenomenon "Faith" is objectified by a wide range of metaphors of various types, including anthropological, hydronymical (sea), biological, construction, financial, etc. Faith is characterized only by positively-marked qualities (it teaches us to cope with death, to step into the unknown without fear, Faith is a free essence, etc.). Faith is correlated with numerous anthropological, philosophical and theological concepts. In order to interpret Faith, the German theologian uses a wide variety of mental strategies: the strategy of antinomies, logical parallels, comparisons, cause-and-effect relations, and so on. The verifiers of Faith are "good deeds", "human feelings", "rites/rituals", etc.Conclusions: The basic constituent elements of the philosophical-and-hermeneutical models of Faith for its verbal determination are various types of metaphorical images of "Faith". M. Luther`s metaphors are not of an abstract character, but of the earthly, concrete, and existential one. The German theologian interprets Faith through his own experience, represents Faith as a result of his personal, individual cognition. Considering the task of explaining the essence of Faith for common people as a major one, the German reformer widely uses for these purposes not only figurative (metaphorical) means, but also comparative, emotional resources of the language, allowing him to visualize the complex abstract concepts described by him, connected with Faith and defying mono-semantic interpretation.

Key words: M. Luther, Faith, types of hermeneutical models of Faith, determinative-and-categorical and determi- native-and-analytical models of Faith, fidemic metaphors (metaphors of Faith), qualities of Faith, correlation of Faith, mental strategies.

For citation: Fomina Z.Ye. Types of hermeneutical models of "faith" as the means of linguistic determination in martin luther`s religious-and-philosophical texts / Z.Ye. Fomina // Scientific Journal “Modern Linguistic and Me- thodical-and-didactic Researches”. – 2017. – № 4 (19). – P. 45-60.

Introduction.

In the aspect of medieval representation, the text of Holy Scripture was a kind of cryptogram, served as a kind of mysterious type, which could only be cognized on the basis of knowledge established by church interpretation. Luther, as one of the pioneers, considered such an approach to the interpretation of Holy Scripture to be a dogmatic and unjustified.

___________________

© Fomina Z.Ye., 2017

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Scientific Journal “Modern Linguistic and Methodical-and-Didactic Researches” Issue 4 (19), 2017 ISSN 2587-8093

In his opinion, the Bible "must be open to everyone, and none of its interpretations can be recognized as heretical unless it is "disproved by obvious reasonable arguments "[1].

Another difficulty related to the interpretation of Holy Scripture lay in the fact that in the Middle Ages "it was securely packed in Latin - the language of the clerics". And this meant that only an educated minority could understand the Bible truths. According to the figurative expression of Prof. E. Yu. Solovyov, Luther made great efforts "to remove the Latin lock from the scripture" [2] and to open the gates into Holy Scripture for all ordinary people who are striving to comprehend its idea.

The German theologian was looking for Christ in the Bible. He interpreted all Holy Scripture from this ideological and meaningful center. Luther could so freely give the German translation of the Bible, because he was confident in his understanding of the biblical message and realized that this message could reach people's hearing only in the form of the understandable word, which then could help to generate Faith in the heart, as well [1].

In order to convince other people of his rightness and correct understanding of the essence of Faith, he paid much attention to the selection of linguistic means, in particular, words, expressions, phraseological phrases serving for accurate conveying the subtle and not always understandable meanings of the biblical truths. On this thorny path of working with language resources, he experienced great difficulties, since each time he believed that the verbal variant found by him could be inexact and incomprehensible to common people, while he set himself the main task: to make the translation accessible for ordinary people, and not for the elite, who easily used the Latin translation of the Bible. Very often, it took him days and even weeks in search of just one word. Several centuries later, the Russian poet V. Mayakovsky very accurately said about the difficulties in searching the right words: "To find a single word, you spend Thousands of tons of verbal ore" (from Mayakovsky's poem "Poetry").

In order to approach the language of people as close as possible, M. Luther recommended his co-authors-translators (Philip Melanchthon (1497 -1560)), et al.), helpers and connoisseurs of the ancient languages to learn to speak as simple people speak (Man muss ... aufs Maul sehen, wie sie reden). When translating, it is necessary, as M. Luther claimed in his famous "Message on Translation" (Ein Sendbrief vom Dolmetschen (1530)), to use the language of people: simple, witty, imaginative, understandable, colored, lively, emotional, with strong expression, not knowing dilemmas (in any case), i.e., not doubting anything, laconic in form and, at the same time, capacious in content, expressing the finest shades of worldly wisdom and reproducing the real being of people.

It is necessary to pay attention to one more fact. Luther understood that when translating Holy Scripture, one should use such a language that would be understandable to the inhabitants of any German principality, since in each of them a special regional dialect was used, and the language of the translation of the Bible should be the language common to all the German principalities. This formed one more noticeable difficulty in interpreting the sacred texts of the Bible. Later, as is known, the German reformer used one of the Saxon-Turing dialects as the source of translation-language, which prepared the preconditions for the formation of the German national (literary) language, because the Saxon-Turing dialect used by the German theologian contributed to its better understanding even beyond the area of its use.

Realizing that the so-called folk words found by him were not always able to convey the deep, allegorical thoughts of Holy Scripture, M. Luther selected the strategy for interpreting the most significant sacred meanings through vivid comparisons, metaphorical images, worldly parallels based on the life experience of each person and understandable to him. In other words, Luther developed his own meta-language, which served for conveying his personal vision and understanding of the text of the Bible, as well as for understanding the essence of Faith as the fundamental maxim of all Scripture.

Note that the formation of this Luther`s strategic approach to the interpretation of the sacred meanings of Holy Scripture and to the explanation of Faith to people was in many ways

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Scientific Journal “Modern Linguistic and Methodical-and-Didactic Researches” Issue 4 (19), 2017 ISSN 2587-8093

influenced by the very text of the Bible, which is deeply metaphorical in the ways of presenting the most important canons of Faith and contains a large number of allegories, coded meanings, comparisons, parables, logical parallels, etc. "The profoundly folk language of Luther, erudition of the author of the translation provided his work with extraordinary success. But they are not alone. Martin Luther himself felt the power of the Gospel. His Faith and deep piety lived by the Word of God. Not only did Luther's intellect built phrases! The Word of God was passed on by the one who himself was inspired by it!" [3].

Trying to substantiate the essential understanding of Faith on the basis of studying biblical sources and to make it available to understanding in his native language, Luther implemented a kind of revolution in the lexical composition of the language, in the German word formation, in the German style and rhetoric [4].

The German theologian tried to interpret Faith from different conceptual-and- gnoseological approaches, from the position of various epistemological perspectives, using the realias from the fundamental paradigms of human being (morality, ethics, feelings, freedom, justice, etc.) as the reference of the interpretation, which was reflected in a significant number of models of the definition of Faith. According to our observations, the fidemic metaphors (from the Latin fidem - faith) are the constituent elements in the determinative structures (models) of Faith according to Luther. In this connection, it is important to note that later on, Luther's deep reflections on Faith turned into numerous aphorisms needing a separate study. As follows from the analysis of the German sources illustrating the set of Luther`s aphorisms with the basic component "Faith", their number is over 450 units [1*]. Besides, it is necessary to mention the fundamental electronic project "Redensarten-INDEx" with Luther`s collection of words and expressions with the constituent Faith [2*], as well as M. Luther`s collection of proverbs [3*].

When translating Holy Scripture, the main principles used by the German theologian were as follows:

sola fide (only by Faith),

fides ex auditu (Faith from hearing),

verbo solo (only by word) [1].

Methodology. The aim of the article is to identify the types of hermeneutical (explanatory) models that allow us to determine the essence of Faith from different conceptual-and- orientation positions, to establish their basic constituent elements, to determine the specific character of the cognitive-and-gnoseological construction of the dominant interpretive models of Faith. The sphere of interests also includes the definition of basic metaphors used by M. Luther in the hermeneutical models of Faith, i.e. the models serving as epistemic determinants of the concept "FAITH". In addition, it is important to identify the priority correlations of the phenomenon "Faith", to define the body of language resources used by the German theologian in order to reflect the essence of Faith, as well as to reveal the mental strategies that lie in Luther's interpretation of Faith.

The material for the study included Luther`s aphorisms with the basic component "Faith" [1*], as well as the articles of M. Luther "On the Freedom of the Christian" (1520), "The Epistle on Translation" (Ein Sendbrief vom Dolmetschen (1530), etc.

In the process of the research, the following methods were used: the method of semantic- and-cognitive analysis, the etymological method, the method of component analysis, and the elements of the quantitative method.

Results of the study. Luther's deep reflections on Faith and the desire to express them by the language, understandable and accessible to people, contributed to the emergence of a wide range of interpretations of Faith, considered by the German theologian from different points of view.

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Scientific Journal “Modern Linguistic and Methodical-and-Didactic Researches” Issue 4 (19), 2017 ISSN 2587-8093

Our study which is devoted to the analysis of the interpretation of Faith shows that the set of metaphors, as components of hermeneutical models for explaining (explicating) the essence of Faith, is extremely large and diverse. In particular, according to the conceptual-and- gnoseological criterion, we identified the three fundamental types of conceptual fidemic metaphors, each of which, in turn, includes several subtypes:

I. Substantial -and-hermeneutical models of Faith with fidemic metaphors, determining the ontological nature of Faith and the essence of Faith;

II. Determinative models with qualitative fidemic metaphors , explicating the qualities of Faith;

III. Determinative models with correlative fidemic metaphors, representing the correlation of Faith with other essences and realias, etc.

According to our observations, one of the largest groups is the substantial-and- determinative models of Faith. The conceptual basis of the substantial definitions of the phenomenon "Faith" is represented by different types of hermeneutical models of Faith, in particular:

1.1.Sensualistic model of Faith (Faith - love);

1.2.Moral-and-ethical model of Faith (Faith - the world of conscience);

1.3.Ethical model of Faith (Faith - the beginning of good deeds);

1.4.Intellectual-and-psychological model (Faith-confidence);

1.5.Juvenile model (Faith - justice);

1.6 Psycho-physiological model of Faith (Faithglance at Christ); 1.7. Artifact model (Faith - a gift of God);

1.8. Psychological model (Faith – the overcoming of impossible things), etc.

I. Substantial-and-determinative models of Faith with fidemic metaphors, i.e. models determining the ontological nature of Faith and the essence of faith.

According to Luther, the ontological or substantial -and-determinative models of the definition of FAITH include the seven vectors of considering Faith and ways of cognizing Faith: Faith → through the prism of emotions (Faith through love); Faith → through morals; Faith - through visual contemplation; Faith through confidence to another person; Faith → through spiritual balance; Faith through its realization as reward; Faith through the overcoming of impossible things, etc. Now, consider the examples illustrating the interpretation of Faith from the position of its understanding through the sensualistic beginning: love as the main idea of the divine world.

1.1. The sensualistic model: Faith -love.

Der Glaube bringt den Menschen zu Gott, die Liebe bringt ihn zu den Menschen. Glaube ohne Liebe ist nichts wert [1*]. - Faith leads a person to God, love brings him to people. Faith without love means nothing (Our translation).

As follows from the above example, on the basis of the three simple judgments, Luther leads us to the understanding of Faith as love:

1) Faith → to God (God → to love) → 2) Love → to people; → 3) Without love → no

Faith.

On the basis of the Hiasmatic strategy for constructing one's judgments, i.e. when the concluding word in one judgment serves as the beginning of the subsequent judgment, the conclusion follows that love serves as the content of Faith in God, its main meaning and essence.

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Faith, according to Luther, is closely connected with the fundamental categories of morality, morals and ethics, in particular, with conscience, good, confidence, which are reflected in the following cognitive models of FAITH:

1.2. Moral -and -ethical model: Faith is the w orld of conscience

Allein der Glaube ist des Gewissens Friede [1*]. – Just one Faith is the conscience of the world (Our translation).

Luther emphasizes the self-sufficiency of Faith as a guarantor (verifier) of conscience. Where there is Faith, there must be conscience. Faith is identified with conscience and is regarded as its conceptual analogue. In this context, the etymological interpretation of the word "conscience" is of interest. According to the Fasmer`s etymological dictionary, it has been borrowed from the Old Church Slavonic language. The literary texts note that from the XI century, the Old Church Slavonic word съвѢсть is the copy from Greek syneidesis "conscience ", strictly, "comprehension of duty" (sense of duty), from syn- with the meaning of combination, corresponding to the Russian co, and eideso "I will know, I will learn", cf. eidos "conversance". These words go back to the Indo-European yeid-/(w) id- "see", "know". The prefix съ - and the verb вѢдати "to know" have been used for translation. Cf. in Old Russian, the word съвѢсть meant "understanding", "comprehension", and "conscience" (copy of Greek συνείδησις "conscientia") [4 *].

The Russian word "faith " goes back to the orthodox *věra (Old Church Slavonic - вѣра, Bulgarian - вя́ра, Polish - wiara, Czech - víra), which in turn is a substantivized form of the genitive case of the Primordial-IndoEuropean adjective *wēros (Old Upper-German - wâr "truthful, faithful", Ancient Irish fir - "truthful, true", Latin vērus - "true, veritable") [5*].

Therefore, faith and conscience have etymologically the same conceptual basis (truth, knowledge), refer to the scale of the most important anthropological values, these concepts are mutually-determined (interchangeable) mental constructs.

So, faith is knowledge, and conscience is treated as co + knowledge, i.e. a kind of combined knowledge. It is interesting to note that the same regularity is observed in German, as well: "die Form mhd. gewizzen ist über ahd. giwizzani als Lehnübersetzung zu latin conscientia zu verstehen, das seinerseits wahrscheinlich aus griech.syneídesis entlehnt wurde; Middle German gewizzen goes back to the Old German giwizzani as the borrowed translation of the Latin word conscientia, going back, presumably, to the Greek syneídesis" [5].

Speaking about the understanding of Faith as knowledge, we would like to quote A.F. Losev`s following statement (1930): "Purely dialectically, Faith is not only impossible without knowledge, but it is just the true knowledge, and knowledge is not only impossible without Faith, but it is just the true Faith" [6].

1.3. Ethical model of Faith: Faith - the beginning (guarantee) of good deeds (Faith - good):

Der Glaube ist der Anfang aller guten Werke [1*]. - Faith is the beginning of all good works. (Our translation).

Luther stresses that if a person has come to believe in God, then this fact alone can testify to his willingness to carry out good deeds. The phenomenon of Faith (in the ideal perspective) serves as an identifier for good.

1.4. Moral -and-ethical: Faith - confidence to God.

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Scientific Journal “Modern Linguistic and Methodical-and-Didactic Researches” Issue 4 (19), 2017 ISSN 2587-8093

Glaube ist eine lebendige, verwegene Zuversicht auf Gottes Gnade. Und solche Zuversicht macht fröhlich, mutig und voll Lust zu Gott und allen Geschöpfen [1*]. - Faith is a living and bold confidence to the mercy of God. And such a confidence makes us cheerful, manly and full of joy to God and to all beings (Our translation).

Luther interprets Faith as confidence to God. Such a Faith is able, in turn, to change people for the better, to make them kind, bold and to fill them with joy in relation to God and to all of God's creatures. So, the German theologian concentrates on the beautiful fruits of Faith as confidence to God: Faith can make people happy and fearless. Thus, he answers the eternal question: what does faith give man?

1.5. Juvenile model: Faith - justice

Im gewöhnlichen Leben nennt man Gerechtigkeit die Tugend, die jedem gibt, was sein ist; in der Schrift ist der Glaube an Jesus Christus die Gerechtigkeit [1*]. - In ordinary life, justice is called virtue, which gives everything to everyone what belongs to him; in Scripture, Faith in Jesus Christ is justice (Our translation).

M. Luther connects Faith in J. Christ with the concepts "truth","verity", "righteous path", "impartiality" in relation to someone.

1.6. Psychophysiological model of Faith : Faith – a glance at Christ

Der Glaube ist ein steter und unverwandter Blick auf Christus [1*]. - Faith is a constant and not a kindred glance at Christ (Our translation).

In the above statement of Luther, there is a metaphorical visualization of Faith, which is defined as a "glance at Christ," and this glance must be constant, always being present, and not one-time. Here, Luther explains that this is not a kindred "glance at Christ," not a glance of a kindred man at God, but a glance at God as at the Supreme Substance, the Substance being over the all, in whose safe hands they are: "On all sides, you will pervade me "(Von allen Seiten umgibst du mich). In other words, it is a glance of complete confidence to God and the hope for him: "I completely give myself to your hands."

1.7. Artifact -moral model: faith - a gift

Glaube ist ein Geschenk Gottes in unserem Herzen [1*]. - Faith is a gift of God in our heart (Our translation).

The above definition contains a positively-estimated determination of Faith, being defined as a gift, but it is the gift of a different property - it is a special (invisible) gift – the gift of the Lord and, as befits all the wonderful (God`s), the place for his gift is not a shelf for books, but the human heart. The true Being of Faith is centered in the heart of man as the basis of his life. Compare: "In the unclean heart, the Lord does not live." "The unit of measurement of a person's life is one stroke of the heart, one compression-expansion of the heart, ... one stroke of it ... expressed by the words (“I am, I live”)" [7].

1.8. Psychological model: Faith – the overcoming of impossible things

It is characteristic, that M. Luther uses not only an explanatory model (Faith is that) to interpret the ontological essence of Faith, but also, very often, he refers to the descriptive

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Scientific Journal “Modern Linguistic and Methodical-and-Didactic Researches” Issue 4 (19), 2017 ISSN 2587-8093

multicomponent comparison strategy, to the metaphorical meta -language. In this connection, we will give the example with the descriptively-metaphorical interpretation of Faith, when Faith is interpreted within the psychological model as the overcoming of i m- possible things . Compare:

Glaube heißt, daß einer durch ein unmöglich Ding hindurchbrechen soll. Er geht hinein ins Meer, als wenn kein Wasser da wäre, in den Tod, als wenn kein Tod da wäre [1*]. - Faith is that, when a person has to overcome impossible things. He goes to sea as if there is no water there, he goes to death, as if there is no death there (Our translation).

In this example, Luther gives the following descriptive definition, inducing and not ascertaining the formulation of Faith: "FAITH IS THAT, WHEN ...". Next, Luther describes a concrete situation in life when a person must realize impossible things. Using the situation of unreality, as if a person has to do something, M. Luther illustrates it with the help of the two types of metaphors: hydronimic (sea) and biological (physical), while appealing to the category of negation, which makes it possible to deny something obvious and a priori: Namely,

by the example of the sea antinomic metaphor mutually excluding the existence of the logical realias between the sea and the existence of water: goes to sea, → where there is no water,

by the example of the biological metaphor: goes to the death space, → but there is no death there, etc.

These comparative-and-antonymous parallels (the sea → where there is no water) and (the place of death → where there is no death ) are projected by the German theologian to the understanding of the essence of Faith, clearly demonstrating to an ordinary person how he can overcome impossible things with the help of Faith: to be like a man entering the sea knowing the fact that there is no water there or a person understanding and realizing on his death-bed that there is not any death), i.e. Faith gives an unbelievable, special (God's) power to overcome the impossible. Against the background of these metaphorical gestalts (scenario) comparisons, he achieves the goal: he explains Faith as the overcoming of something, as a courageous and brave step into the unknown, the sphere of the unknown, without fearing anything and hoping for God`s Faith.

Thus, the explicators of Faith are sensualistic essences (love), moral-and- ethical ones (confidence, conscience, good), legal ones (justice), mental-and-ideal realias (God's gift), visu- ally-phisycal realias (glance at Christ). The multiplicity of the realias used by Luther to interpret Faith indicates that he realizes the impossibility of interpreting Faith as a kind of onevalued concept. Faith is multidimensional, multilateral, multilayer. Thin (invisible) threads of thought connect it with other basic anthropological concepts, going back to the different spheres of human existence.

The complexity of understanding the ontological nature of the phenomenon "Faith" by the German theologian is evidenced by the fact that Faith is defined by him from the positions of different aspects of its perception. Faith for Luther is not that concept which can be clearly, once and for all, defined.

Faith for Luther is a multilateral and hardly perceptible concept, which can be only approximately and only in certain general features understood and then fixed in a word. Faith is that thing, that is cast. I n a sense, such a perception of Faith in some way echoes with the Japanese culture, preferring to avoid direct (explicit) names of any realias. In this context, it is of interest, in particular, the answer of the Japanese to the following question: what word is used by the Japanese to call "language". "The Japanese responds: kotoba. Ba means "leaves",

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"petals of flowering". Koto means "something simultaneous," "delightful," every time, for an irretrievable moment, comes to the appearance in its charming fullness" [8].

The German philosopher M. Heidegger makes a conclusion on this basis that the Secret essence of language of the Japanese cannot be understood without seeing its source in Nothing, in uncertainty, in hint. The essence is not in the said one, but in the unsaid one " (see M. Heidegger's essay" From the Dialogue about Language. Between the Japanese and the Questioner ", 1954, cited in [8]).

At the same time, Luther is convinced, as the results of our research show, that Faith can be interpreted through essences that, in the opinion of the German thinker, are able to most fully and meaningfully reflect its true nature (Faith - love, Faith - conscience, Faith-knowledge, Faith-good, Faith-confidence, Faith-justice, Faith-gift, Faith-glance (at Christ)).

Trying to give an interpretation of Faith for the common people, Luther describes not only the essence of Faith, but also its dominant qualities, characteristics, which, first of all, include the agnostic character of Faith (the difficulty of its understanding), the freedom of Faith, the significance of the verbal expression of Faith, the spiritual invaluability of the fruits of Faith, the strength and power of Faith, the ability of Faith to change bad (evil) into good, the ability of Faith to teach people not to fear death, etc. Let us turn to the analysis of the qualities of Faith identified by Luther.

II. Determinative models of Faith with qualitative fidemic metaphors, e x - plicating the qualities of Faith;

1) Faith is not cognizable: agnosticism in the comprehension of the e s - sence of Faith

The German reformer points out the difference between Commandments and Faith. If Commandments are easily understood and fit into the hearts of people, then faith can be brought (explained) only by the Holy Spirit. It is not subject to the human mind. Compare:

Die zehn Gebote sind in aller Menschen Herz geschrieben; den Glauben aber kann keine menschliche Klugheit begreifen und muß allein vom Heiligen Geist gelehrt werden

[1*]. - Ten Commandments are written in all people's hearts; but no human mind can understand (comprehend) Faith, for it can only be interpreted by the Holy Spirit (Our translation).

Following Luther's thought, the commandments can be taken into account as a "guide to action", as a "philosophical statutes of life," while Faith requires its greatest comprehension, that it is dependent only on the Holy Spirit. Thus, the German theologian initially emphasizes the agnostic (incomprehensible) nature of Faith, but still he attempts to give its interpretation based on his personal understanding of the essence of Faith.

2) Faith does not happen under duress, it is not imposed

Zum Glauben und Evangelium darf niemand gezwungen werden. Es darf aber auch nicht gestattet werden, daß unter ein und derselben Obrigkeit jemand im Geheimen das Wort

Gottes schmäht [1*]. - No one can be imposed to Faith and the Gospels. And no one can either be allowed to secretly vilify the word of God with the same ruler (Our translation).

Luther proclaims the idea of freedom to choose Faith ("Faith is not done under duress"), but at the same time he speaks about the impossibility of scornful attitude to Faith only on the

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grounds that it has not been accepted by man. The German reformer thereby affirms the idea of the tolerant and respectful attitude to any Faith.

3)Faith in God guarantees freedom in the perception of things

Du bist aller Dinge frei bei Gott durch den Glauben, aber bei den Menschen bist du jedermanns Diener durch die Liebe [1*]. - In God, due to Faith, you are free in relation to all things, but in people, through love, you are the servant of everyone (Our translation).

On the basis of opposing man's freedom through Faith (in God) and man's non-freedom through love (in people), the German reformer tries to prove that Faith in God makes man free in relation to the whole existing world, whereas in human society, love turns a person into "servant", subordinates him to another person, makes him non-free. Through the opposition of God and people, he demonstrates the greatness and significance of Faith in God, which makes people free in their choice of spiritual maxims that are priorities for them.

4) Faith is associated with word, but not with priest

FAITH IS WORD. The example:

Der Glaube sieht aufs Wort, nicht auf den Prediger [1*]. - Faith looks at word, not at preacher (Our translation).

In the verbal triad "Faith → word → preacher", Luther distinguishes the predominant relations between faith and word: faith is guided by word, it "looks" at word, and not at preacher (priest). The theologian emphasizes that it is the word that expresses Faith, represents Faith and explicates the content of Faith, while the role of preacher is secondary one, not so significant, i.e. the main thing here is not who says, but what is said and how (with what word) it is told. Faith is anthropologized, humanized, endowed with physical qualities of vision, human contemplation: in the metaphorical sense, "FAITH LOOKS AT WORD." Thus, the main thing is word. Cf.: At the beginning Word was, and Word was with God, and Word was God [9].

5) Faith is the highest spiritual an d eternal value

Compare:

 Durch die Werke geben wir Zinsgut, durch den Glauben nehmen wir Erbgut [1*]. - By our works (creations), we create interest-bearing (material) property, by Faith we acquire hereditary (eternal) property (Our translation).

Faith allows one to inherit not the temporary, the material, calculated in interests, attained by the good deeds of a person, by his labor, but the spiritual (eternal) one. According to Luther, the material is perishable, short-lived, transient, ephemeral one, in fact - this is the fata of Morgan (fata Morgana), whereas the spiritual (Faith) is an imperishable, infinite and everlasting essence.

6) Faith is weak and strong

Martin Luther points to the antinomies in the essence of Faith , distinguishes its opposite features: weakness and power . He shows the weakness of Faith on the basis of a metaphorical comparison of Faith with small spirit in the heart, identifying it with an inexpressible sigh.

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