In Chapter 9 of his Rule, Benedict writes:
The books to be read at the night office are those which have divine authority, both from the Old and the New Testaments, but also the commentaries on them that were written by recognized and orthodox catholic fathers. (p. 133, trans. White)
The fifth and sixth centuries are the centuries when the ‘Fathers of the Church’ became the fathers of the church, the centuries when the writings of particular authors from the previous generations were accepted and used and synthesized in various ways and copied and transmitted to future generations as the foundations of a solid faith.
What is noteworthy is that St Benedict does not recommend just any old patristic writings. Rather, he recommends commentaries on Scripture. Thus, not just Augustine, but his commentaries on the Psalms; not Chrysostom on the statues, but Chrysostom on Romans; not Ambrose De Officiis, but Ambrose De Noe; not Origen De Principibus, but Origen On the Song of Songs. And so forth.
We see this bent in our knowledge of live Benedictine monasteries. In 1083, William of St-Calais reformed the religious community at Durham Cathedral and made it Benedictine. He donated around 50 books as the foundation of the new monastic library. I’ve discussed this list of books elsewhere; amongst the books Bishop William donated are several commentaries, besides a two-volume Bible: three volumes of St Augustine’s Commentary on the Psalms; St Augustine’s commentary on the Gospel of John; St Jerome on the Twelve Minor Prophets; St Gregory the Great’s Moralia in Job in two volumes; the 40 Gospel Homilies of St Gregory; Bede’s commentary on Mark and Luke; Hrabanus Maurus on the Gospel of Matthew; Origen on the Old Testament; St Gregory the Great on Ezekiel; and Bede on the Song of Songs.
Most of the rest of the books are either liturgical in nature or about the ascetic life, besides two histories.
I’ve been praying Vigils lately since my wife and I get up once in the night with our infant son. Alongside the usual round of Psalmody and prayers, there are two readings. Usually they are both Scripture, but sometimes one is patristic, either keyed to the feast or theme of the day or commenting upon the Scripture of the other reading. It is a useful practice, reading the Fathers and the Scriptures side by side. The more I watch Protestantism fragment and spin out of control, the more wonder about the doctrine of the perspicuity of Scripture.
One of my Benedict posts will be about RB and the Bible. The Scriptures and the biblical faith are at the heart of the Rule, though. We need to keep this in mind. If we are to follow Rod Dreher’s advice in The Benedict Option at some level, Scripture and prayer will be the rich centre of all that we do, turning our eyes to Jesus.