His houses were schools, which taught the service of God and the perfecting of the soul as the aims of life.

His rule, in which genial human tolerance, gentle courtesy, and a profound understanding of men are not less marked than lofty spirituality, is the classic statement of all that the Christian spiritual life implies and should be.[56] What, then, is the character of the life which St.Benedict proposed as a remedy for the human failure and disharmony that he saw around him?
It was framed, of course, for a celibate community: but it has many permanent features which are unaffected by his limitation.

It offers balanced opportunities of development to the body, the mind and the spirit; laying equal emphasis on hard work, study, and prayer.

It aims at a robust completeness, not at the production of professional ascetics; indeed, its Rule says little about physical austerities, insists on sufficient food and rest, and countenances no extremes.
According to Abbot Butler, St.Benedict's day was divided into three and a half hours for public worship, four and a half for reading and meditation, six and a half for manual work, eight and a half for sleep, and one hour for meals.

So that in spite of the time devoted to spiritual and mental interests, the primitive Benedictine did a good day's work and had a good night's rest at the end of it.