Martin J. Buss – författare

This magnum opus is not another catalogue of the forms of biblical literature, but a deeply reflected account of the significance of form itself. Buss writes out of his experience in Western philosophy and the intricate involvement of biblical criticism in philosophical history. Equally, biblical criticism and the development of notions of form are related to social contexts, whether from the side of the aristocracy (tending towards generality) or of the bourgeois (tending towards particularity) or of an inclusive society (favouring a relational view). Form criticism, in Buss''s conception, is no mere formal exercise, but the observation of interrelationships among thoughts and moods, linguistic regularities and the experiences and activities of life. This work, with its many examples from both Testaments, will be fundamental for Old and New Testament scholars alike.

During the biblical period, society in a large part of the world, including that of the Bible, gave priority to males over females. The Bible thus gives instruction about how to live in such a society. But the Hebrew part of the Bible, which Christians call the Old Testament, said that this condition was part of a punishment for disobeying God in the first time period. Later, when the Christian New Testament was produced, Jesus announced that a new, much better world is in the process of beginning. In this new world, there is one inclusive principle of a good life, namely love. His follower, Paul, then stated specifically that in the new reality the sexes are equal. In sexual relations, spouses would need to accommodate each other on an equal basis as an expression of love. That is the one basic rule. He left further details open, although there are useful guides that describe attitudes. The present work will discuss specific guides, but no firm ones for sexual partners beyond mutual accommodation.

In The Dynamics of Human Life in the Bible: Receptivity and Power, Martin J. Buss describes the dynamics of human life that are encouraged in the Bible and how biblical guidance compares with other religious traditions. The dynamics include both receptivity (“from” another) and power (“for” or “over” another), often in combination (“with” another). For example, love joins receptive cognition of worth with energetic support. Receptivity, the only way to deal with fundamental values, seeks material and religious benefits and is the human side of revelation and salvation. Public acknowledgement strengthens divine influence. Furthermore, receptivity accepts challenges. These include individual and social growth and semi-identification with others, which has societal rather than concrete individual consequences. Power is crucial in legal remedies and penalties. Life with others is important in practical “wisdom” and in Christian “mutual love.” Buss finds that biblical directives parallel those of non-Christian religious traditions. This situation is in line with biblical views of general revelation and developments in history.

This magnum opus is not another catalogue of the forms of biblical literature, but a deeply reflected account of the significance of form itself. Buss writes out of his experience in Western philosophy and the intricate involvement of biblical criticism in philosophical history. Equally, biblical criticism and the development of notions of form are related to social contexts, whether from the side of the aristocracy (tending towards generality) or of the bourgeois (tending towards particularity) or of an inclusive society (favouring a relational view). Form criticism, in Buss's conception, is no mere formal exercise, but the observation of interrelationships among thoughts and moods, linguistic regularities and the experiences and activities of life. This work, with its many examples from both Testaments, will be fundamental for Old and New Testament scholars alike.

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