For Whom Is This Compendium Designed?

We have chosen and ordered these selections primarily for a general lay reading audience of nonprofessionals who study the Bible regularly and who earnestly wish to have classic Christian observations on the text readily available to them. In vastly differing cultural settings, contemporary lay readers are asking how they might grasp the meaning of sacred texts under the instruction of the great minds of the ancient church.

Yet in so focusing our attention, we arc determined not to neglect the rigorous requirements and needs of academic readers who up to now have had starkly limited resources and compendia in the history of exegesis.

The series, which is being translated into the languages of half the world's population, is designed to serve public libraries. universities, crosscultural studies and historical interests worldwide. It unapologetically claims and asserts its due and rightful place as a staple source book for the history of Western literature.

Our varied audiences (lay, pastoral and academic) are much broader than the highly technical and specialized scholarly field of patristic studies. They are not limited to university scholars concentrating on the study of the history of the transmission of the text or to those with highly focused interests in textual morphology or historical-critical issues and speculations. Though these remain crucial concerns for specialists, they are not the paramount interest of the editors of the Ancient Christian Commentary on Scripture. Our work is largely targeted straightaway for a pastoral audience and more generally to a larger audience of lain- who want to reflect and meditate with the early church about the plain sense, theological wisdom, and moral and spiritual meaning of particular Scripture texts.

There are various legitimate competing visions of how such a patristic commentary should be developed, each of which were carefully pondered in our feasibility study and its follow-up. With high respect to alternative conceptions, there are compelling reasons why the Drew University project has been conceived as a practically usable commentary addressed first of all to informed lay readers and more broadly to pastors of Protestant, Catholic and Orthodox traditions. Only in an ancillary way do we have in mind as our particular audience the guild of patristic academics, although we welcome their critical assessment of our methods. If we succeed in serving lay and pastoral readers practically and well, we expct these texts will also be advantageously used by college and seminary courses in Bible, hermeneutics, church history, historical theology and homiletics, since they are not easily accessible otherwise.

The series seeks to offer to Christian laity what the Talmud and Midrashim have long offered to Jewish readers. These foundational sources are finding their way into many public school libraries and into the obligatory book collections of many churches, pastors, teachers and lay persons. It is our intent and the publishers' commitment to keep the whole series in print for many years to come and to make it available on an economically viable subscription basis.

There is an emerging awareness among Catholic, Protestant and Orthodox laity that vital biblical preaching and teaching stand in urgent need of some deeper grounding beyond the scope of the historical-critical orientations that have dominated and at times eclipsed biblical studies in our time.

Renewing religious communities of prayer and service (crisis ministries, urban and campus ministries, counseling ministries, retreat ministries, monasteries, grief ministries, ministries of compassion, etc.) are being drawn steadily and emphatically toward these biblical and patristic sources for meditation and spiritual formation. These communities are asking for primary source texts of spiritual formation presented in accessible form, well-grounded in reliable scholarship and dedicated to practical use.