Ancient Christian Commentary on Scripture

I may be in the minority, but I have gotten little if anything from it. Knowing what I do now I would make it a third tier purchase (an extra you can happily live without).

As I said, perhaps a minority view and I haven't sampled every volume so may have missed the gems. The promise far exceeds the delivery AFAIK.

As far as Catena VS ACCS, they are a bit difficult to compare because they approach the task somewhat differently. For example ACCS begins each chapter in the gospels with an overview of the chapter citing (usually briefly) a number of writers. Catena does not do this. ACCS often takes smaller pericopes which can be helpful locating information on a specific verse.

In the body of the exposition, Catena typically cites more authors (sometimes many more). Some of these might be cited in the chapter introduction in ACCS, but not all of them. For example In Luke 4:9-13, Catena has citations from eight authors, ACCS from four. They share quotations from Ambrose and Origen, but Catena adds Athanasius, Chrysostom, Cyril of Alexandria, Gregory of Nyssa, Theophylact, and Maximus. ACCS adds Ephrem the Syrian and Prudentius.

There is overlap, but for the gospels I'd prefer Catena.

Mike Pettit said:

I am mulling over buying this resource as there is a pretty good offer on elsewhere but I would like to see how people value these volumes

http://www.logos.com/product/8100/ancient-christian-commentary-on-scripture

One question that I have is how different are they to Catena Aurea (apart from the obvious breadth differnce i.e. Gospels v whole bible)?

I often recommend ACCS (or St. Vladimir's Press Popular Patristics) as a gentle introduction to people with no familiarity with the Early Church Fathers. The Catena I actually use for study.

In addition to what Ron posted, there is a section heading for 6:12-20:

6:12-20 RIGHT AND WRONG
 
OVERVIEW: “All things are lawful” does not imply a new slavery to desires (CHRYSOSTOM), lack of self-discipline (CLEMENT OF ALEXANDRIA) or pretending that no choices are wrong (THEODORET OF CYR). Nor does it mean anything that might go against natural law. The rational soul is given to rule the body and draw it toward its true spiritual ends (AMBROSIASTER). Having become members of the body that has Christ as its head, we must not defile the body or use it for purposes for which it was not created (CHRYSOSTOM). God finally brings to nothing what is intended primarily for the stomach (CLEMENT OF ALEXANDRIA). To worship food is to substitute one’s belly for God (NOVATIAN). If one belongs to Christ, one ought to know better than to indulge in sexual sins (CHRYSOSTOM). Treat the body as if it is risen with Christ’s body (CHRYSOSTOM, OECUMENIUS). In joining oneself to a prostitute, one becomes one body with her (AMBROSIASTER). One thereby sins both against his own body and against his wife, because the two are one flesh (OECUMENIUS).
As the soul of Jesus clung to God and became one spirit with him, so does the soul of faith cling to light and truth (ORIGEN). To be united to the Lord is to become one spirit with him (AMBROSIASTER). Christians understand that the body is a temple, not a prison (TERTULLIAN). Bring nothing defiled into this temple (NOVATIAN, SEVERIAN OF GABALA). Keep your body uncontaminated. The fornicator not only defiles his entire body, sinning against his own body and against his soul (AMBROSIASTER), but also compounds the sins of others (PELAGIUS). We who have been bought with so great a price (AMBROSIASTER, CHRYSOSTOM) must be aware of the deviousness of temptation (THEODORET OF CYR).


Bray, G. L. (1999). 1-2 Corinthians. Ancient Christian Commentary on Scripture NT 7. (55). Downers Grove, Ill.: InterVarsity Press.

Jacob Hantla said:

Are they linked well to the original sources?

When the resource is available in Logos, many in the passage you asked for are not.