Temples

Scriptures which are often quoted:

2 Samuel 7:1-13 – And it came to pass when the king dwelt in his house, and the Lord had given him rest round about from all his enemies, that the king said to Nathan the prophet, “Behold now, I live in a house of cedar, while the ark of God dwells within the tent.” And Nathan said to the king, “All that is in your heart, go and do, for the Lord is with you.” And it happened that night, and the word of the Lord came to Nathan, saying: “Go and say to My servant David, ‘Thus says the Lord: You shall not build Me a house for Me to dwell in. For I have not dwelt in a house from the day I brought up the sons of Israel out of Egypt until this day, but I have been in a lodging and in a tent, in all the places through which I walked among all Israel. Did I ever speak to one of the tribes of Israel, whom I commanded to shepherd My people Israel, saying, “Why have you not built Me a house of cedar?” Now therefore thus you shall say to My servant David: ‘Thus says the Lord Almighty: I took you from the sheepfold, from following the sheep, to be ruler over My people, over Israel. And I was with you wherever you went, and I destroyed all your enemies before you, and I made you great like the name of the great ones who are on the earth. And I will appoint a place for My people Israel, and I will plant them, and they will dwell by themselves, and will be troubled no more, and the son of wickedness shall not again afflict them, as from the beginning, from the days when I appointed judges over My people Israel. And I gave you rest from all your enemies. And the Lord declares to you that the Lord Himself will build you a house. And it shall come to pass when your days are fulfilled and you sleep with your fathers, that I will raise up your seed after you, who will come from your body, and I will establish his kingdom. He will build a house for My name, and I will establish his throne forever. I will be a father to him, and he will be a son to Me.”

John 2:19, 21 – Jesus answered and said to them, “Destroy this temple, and in three days I will raise it up.” … But He was speaking of the temple of His body.

Isaiah 66:1-4 – Thus says the Lord: “Heaven is My throne, and the earth is a footstool for My feet. What kind of house will you build for Me? And what is the place of My rest? For all these things My hand has made, and all these things are Mine, says the Lord. But to whom will I look, except to the humble and quiet one who trembles at My words? But the lawless one who sacrifices a bull to Me is like one who kills a dog; the one who offers fine flour is like swine’s blood; the one who gives frankincense for a memorial is like a blasphemer. And they have chosen their own ways, and their abominations which their soul loved. And I will choose their punishments, and I will recompense their sins to them, because I called them and they did not obey Me; I spoke and they did not listen; and they did evil before Me, and they chose what I did not desire.”

Acts 7:47-51 – “But it was Solomon who built a house for him. Yet the Most High does not dwell in houses made by hands, as the prophet says, “‘Heaven is my throne, and the earth is my footstool. What kind of house will you build for me, says the Lord, or what is the place of my rest? Did not my hand make all these things?’ (Isaiah 66:1-2) “You stiff-necked people, uncircumcised in heart and ears, you always resist the Holy Spirit. As your fathers did, so do you.”

Acts 17:24 – “The God who made the world and everything in it, being Lord of heaven and earth, does not live in temples made by man, nor is he served by human hands, as though he needed anything, since he himself gives to all mankind life and breath and everything.”

John 4:20-23 – “Our fathers worshiped on this mountain, but you say that in Jerusalem is the place where people ought to worship.” Jesus said to her, “Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father. You worship what you do not know; we worship what we know, for salvation is from the Jews. But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father is seeking such people to worship him.”

2 Corinthians 6:16. – You are the temple of the living God.

1 Peter 2:4-5 – And coming to Him as to a living stone which has been rejected by men, but is choice and precious in the sight of God, you also, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ.

Romans 12:1-2 – I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual service. Do not be conformed to this world, but be transformed by the renewal of your mind.

Revelation 21:10,22 – And he carried me away in the Spirit to a great and high mountain, and showed me the great city, the holy Jerusalem, descending out of heaven from God…. But I saw no temple in it, for the Lord God Almighty and the Lamb are its temple.

[On the one hand, the Cathodox want us to believe Moses created the Tabernacle after a PHYSICAL pattern he saw in heaven. And yet when the new Jerusalem descends to earth, there is no physical temple in it! It was ALWAYS incorporeal. The types have now vanished.]

Romans 16:5 – Greet also the church in their house.

1 Corinthians 16:19 – The churches of Asia send you greetings. Aquila and Prisca, together with the church in their house, send you hearty greetings in the Lord.

Colossians 4:15 – Give my greetings to the brothers at Laodicea, and to Nympha and the church in her house.

Acts 8:3 – As for Saul, he made havoc of the church, entering every house, and dragging off men and women, committing them to prison.

Acts 2:46 – So continuing daily with one accord in the temple, and breaking bread from house to house, they ate their food with gladness and simplicity of heart,

Acts 5:42 – And daily in the temple, and in every house, they did not cease teaching and preaching Jesus as the Christ.

Acts 12:12 – So, when he had considered this, he came to the house of Mary, the mother of John whose surname was Mark, where many were gathered together praying.

Philemon 1:2 – To the beloved Apphia, Archippus our fellow soldier, and to the church in your house….

Luke 16:15: What is highly esteemed among men is an abomination in the sight of God. 

2 John 1:10 – If anyone comes to you and does not bring this teaching, do not receive him into your house or give him any greeting.

 

Church Fathers:

Barnabas:

Let us be spiritually-minded: let us be a perfect temple to God. – Barnabas (A.D. 70-130) ch.4

He says in another prophet, “Behold, said the Lord, I will take away from these, that is, from those whom the Spirit of the Lord foresaw, their stony hearts, and I will put hearts of flesh within them,” because He was to be manifested in flesh, and to sojourn among us. For, my brethren, the habitation of our heart is a holy temple to the Lord. – Barnabas (A.D. 70-130) ch.6

Moreover, I will also tell you concerning the temple, how the wretched [Jews], wandering in error, trusted not in God Himself, but in the temple, as being the house of God. For almost after the manner of the Gentiles they worshipped Him in the temple. But learn how the Lord speaks, when abolishing it: “Who has meted out heaven with a span, and the earth with his palm? Have not I? Thus said the Lord, Heaven is My throne, and the earth My footstool: what kind of house will you build to Me, or what is the place of My rest?” – Barnabas (A.D. 70-130) ch. 16

Let us inquire, then, if there still is a temple of God. There is – where He himself declared He would make and finish it. For it is written, “And it shall come to pass, when the week is completed, the temple of God shall be built in glory in the name of the Lord.” I find, therefore, that a temple does exist. Learn, then, how it shall be built in the name of the Lord. Before we believed in God, the habitation of our heart was corrupt and weak, as being indeed like a temple made with hands. For it was full of idolatry, and was a habitation of demons, through our doing such things as were opposed to [the will of] God. But it shall be built, observe you, in the name of the Lord, in order that the temple of the Lord may be built in glory. How? Learn [as follows]. Having received the forgiveness of sins, and placed our trust in the name of the Lord, we have become new creatures, formed again from the beginning. Wherefore in our habitation God truly dwells in us. How? His word of faith; His calling of promise; the wisdom of the statutes; the commands of the doctrine; He himself prophesying in us; He himself dwelling in us; opening to us who were enslaved by death the doors of the temple, that is, the mouth; and by giving us repentance introduced us into the incorruptible temple. – Barnabas (A.D. 70-130) ch.16

 

Shepherd of Hermas:

He says to me, “You know that you who are the servants of God dwell in a strange land; for your city is far away from this one. If, then,” he continues, “you know your city in which you are to dwell, why do you here provide lands, and make expensive preparations, and accumulate dwellings and useless buildings? He who makes such preparations for this city cannot return again to his own. Oh foolish, and unstable, and miserable man! Do you not understand that all these things belong to another, and are under the power of another? For the lord of this city will say, ‘I do not wish you to dwell in my city; but depart from this city, because you obey not my laws.’ … “For the lord of this country justly says to you, ‘Either obey my laws or depart from my dominion.’ What, then, do you intend to do, having a law in your own city, on account of your lands, and the rest of your possessions? You shall altogether deny your law, and walk according to the law of this city. See lest it be to your hurt to deny your law; for if you shall desire to return to your city, you will not be received, because you have denied the law of your city, but will be excluded from it. Have a care, therefore: as one living in a foreign land, make no further preparations for yourself than such merely as may be sufficient; and be ready, when the master of this city shall come to cast you out for disobeying his law, to leave his city, and to depart to your own, and to obey your own law without being exposed to annoyance, but in great joy…. Instead of lands, therefore, buy afflicted souls, according as each one is able, and visit widows and orphans, and do not overlook them; and spend your wealth and all your preparations, which you received from the Lord, upon such lands and houses. For to this end did the Master make you rich, that you might perform these services unto Him; and it is much better to purchase such lands, and possessions, and houses, as you will find in your own city, when you come to reside in it. This is a noble and sacred expenditure, attended neither with sorrow nor fear, but with joy. Do not practice the expenditure of the heathen, for it is injurious to you who are the servants of God; but practice an expenditure of your own, in which you can rejoice.” – Shepherd of Hermas, Parable 1

 

Ignatius:

Forasmuch as you are stones of a temple, which were prepared beforehand for a building of God the Father, being hoisted up to the heights through the engine of Jesus Christ, which is the Cross, and using for a rope the Holy Spirit; while your faith is your windlass, and love is the way that leads up to God. Ignatius: to the Ephesians (A.D. 35-105) ch. 9

Hasten to come together all of you, as to one temple, even God; as to one altar, even to one Jesus Christ, who came forth from One Father and is with One and departed unto One. Ignatius: to the Magnesians (A.D. 35-105) ch. 7

 

Justin Martyr:

Rusticus the prefect said, “Where do you assemble?” Justin said, “Where each one chooses and can: for do you fancy that we all meet in the very same place? Not so; because the God of the Christians is not circumscribed by place; but being invisible, fills heaven and earth, and everywhere is worshipped and glorified by the faithful.” Rusticus the prefect said, “Tell me where you assemble, or into what place do you collect your followers?” Justin said, “I live above one Martinus, at the Timiotinian Bath; and during the whole time (and I am now living in Rome for the second time) I am unaware of any other meeting than his. And if any one wished to come to me, I communicated to him the doctrines of truth.” Rusticus said, “Are you not, then, a Christian?” Justin said, “Yes, I am a Christian.” Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg. 395

 

Irenaeus:

Thus, too, He imposed upon the [Jewish] people the construction of the tabernacle, the building of the temple, the election of the Levites, sacrifices also, and oblations, legal monitions, and all the other service of the law. He does Himself truly want none of these things, for He is always full of all good, and had in Himself all the odour of kindness, and every perfume of sweet-smelling savours, even before Moses existed. Moreover, He instructed the people, who were prone to turn to idols, instructing them by repeated appeals to persevere and to serve God, calling them to the things of primary importance by means of those which were secondary; that is, to things that are real, by means of those that are typical; and by things temporal, to eternal; and by the carnal to the spiritual; and by the earthly to the heavenly; as was also said to Moses, You shall make all things after the pattern of those things which you saw in the mount (Exodus 25:40). For during forty days He was learning to keep [in his memory] the words of God, and the celestial patterns, and the spiritual images, and the types of things to come; as also Paul says: For they drank of the rock which followed them: and the rock was Christ (1 Corinthians 10:11). And again, having first mentioned what are contained in the law, he goes on to say: Now all these things happened to them in a figure; but they were written for our admonition, upon whom the end of the ages has come. For by means of types they learned to fear God, and to continue devoted to His service. – Irenaeus, Against Heresies, book 4, chapter 14.3 – Irenaeus, Against Heresies, book 4, chapter 14.3

Whence also he says, that this handiwork is “the temple of God,” thus declaring: “Know you not that you are the temple of God, and that the Spirit of God dwells in you? If any man, therefore, will defile the temple of God, him will God destroy: for the temple of God is holy, which [temple] you are.” Here he manifestly declares the body to be the temple in which the Spirit dwells. As also the Lord speaks in reference to Himself, “Destroy this temple, and in three days I will raise it up.” He spoke this, however, it is said, “of the temple of His body.” And not only does he (the apostle) acknowledge our bodies to be a temple, but even the temple of Christ, saying thus to the Corinthians, “Know you not that your bodies are members of Christ? Shall I then take the members of Christ, and make them the members of an harlot?” He speaks these things, not in reference to some other spiritual man; for a being of such a nature could have nothing to do with an harlot: but he declares “our body,” that is, the flesh which continues in sanctity and purity, to be “the members of Christ;” but that when it becomes one with an harlot, it becomes the members of an harlot. And for this reason he said, “If any man defile the temple of God, him will God destroy.” Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg.532

 

Clement of Alexandria:

Again, Moses, not allowing altars and temples to be constructed in many places, but raising one temple of God, announced that the world was only-begotten, as Basilides says, and that God is one, as does not as yet appear to Basilides. And since the gnostic Moses does not circumscribe within space Him that cannot be circumscribed, he set up no image in the temple to be worshipped; showing that God was invisible, and incapable of being circumscribed; and somehow leading the Hebrews to the conception of God by the honour for His name in the temple. Further, the Word, prohibiting the constructing of temples and all sacrifices, intimates that the Almighty is not contained in anything, by what He says: What house will you build to Me? Says the Lord . Heaven is my throne” (Isaiah 66:1), and so on. Similarly respecting sacrifices: I do not desire the blood of bulls and the fat of lambs, and what the Holy Spirit by the prophet in the sequel forbids.

Most excellently, therefore, Euripides accords with these, when he writes:—

What house constructed by the workmen’s hands,
With folds of walls, can clothe the shape divine?

And of sacrifices he thus speaks:—

For God needs nought, if He is truly God.
These of the minstrels are the wretched myths.

For it was not from need that God made the world; that He might reap honours from men and the other gods and demons, winning a kind of revenue from creation, and from us, fumes, and from the gods and demons, their proper ministries, says Plato. Most instructively, therefore, says Paul in the Acts of the Apostles: The God that made the world, and all things in it, being the Lord of heaven and earth, dwells not in temples made with hands; neither is worshipped by men’s hands, as if He needed anything; seeing that it is He Himself that gives to all breath, and life, and all things. Acts 17:24-25 And Zeno, the founder of the Stoic sect, says in this book of the Republic, that we ought to make neither temples nor images; for that no work is worthy of the gods. And he was not afraid to write in these very words: There will be no need to build temples. For a temple is not worth much, and ought not to be regarded as holy. For nothing is worth much, and holy, which is the work of builders and mechanics. Rightly, therefore, Plato too, recognising the world as God’s temple, pointed out to the citizens a spot in the city where their idols were to be laid up. Let not, then, any one again, he says, consecrate temples to the gods. For gold and silver in other states, in the case of private individuals and in the temples, is an invidious possession; and ivory, a body which has abandoned the life, is not a sacred votive offering; and steel and brass are the instruments of wars.” – Clement of Alexandria, Stromata, book 5, chapter 11

Superstition, then, as was to be expected, having taken its rise thus, became the fountain of insensate wickedness; and not being subsequently checked, but having gone on augmenting and rushing along in full flood, it became the originator of many demons, and was displayed… and building temples, which were in reality tombs: for I will not pass these over in silence, but make a thorough exposure of them, though called by the august name of temples; that is, the tombs which got the name of temples. – Clement of Alexandria (A.D. 195) Ante-Nicene Fathers vol.2 pg.184

For is it not the case that rightly and truly we do not circumscribe in any place that which cannot be circumscribed; nor do we shut up in temples made with hands that which contains all things? What work of builders, and stonecutters, and mechanical art can be holy? Superior to these are not they who think that the air, and the enclosing space, or rather the whole world and the universe, are meet for the excellency of God? … But how can He, to whom the things that are belong, need anything? But were God possessed of a human form, He would need, equally with man, food, and shelter, and house, and the attendant incidents. Those who are like in form and affections will require similar sustenance. And if sacred (το ἱερόν) has a twofold application, designating both God Himself and the structure raised to His honour, how shall we not with propriety call the Church holy, through knowledge, made for the honour of God, sacred (ἱερόν) to God, of great value, and not constructed by mechanical art, nor embellished by the hand of an impostor, but by the will of God fashioned into a temple? For it is not now the place, but the assemblage of the elect, that I call the Church. This temple is better for the reception of the greatness of the dignity of God. For the living creature which is of high value, is made sacred. – Clement of Alexandria, The Stromata, Book 7, chapter 50

Pure speech and a spotless life are the throne and true temple of God. – Clement of Alexandria (A.D. 195) Ante-Nicene Fathers vol.2 pg.581

 

Origen:

“And let not Celsus be angry if we describe as lame and mutilated in soul those who run to the temples as to places having a real sacredness and who cannot see that no mere mechanical work of man can be truly sacred.”- Origen Against Celsus, Book 7, Ch.52

And if, further, temples are to be compared with temples, that we may prove to those who accept the opinions of Celsus that we do not object to the erection of temples suited to the images and altars of which we have spoken, but that we do refuse to build lifeless temples to the Giver of all life, let any one who chooses learn how we are taught, that our bodies are the temple of God, and that if any one by lust or sin defiles the temple of God, he will himself be destroyed, as acting impiously towards the true temple. Of all the temples spoken of in this sense, the best and most excellent was the pure and holy body of our Savior Jesus Christ. . . . He said to them, “Destroy this temple, and in three days I will raise it again. This He said of the temple of His body.”. . . – Origen, Against Celsus, book 8, chapter 19

We have only felt it necessary to show thus briefly what we understand by temples, and what the one Temple of God built of precious stones truly means. For as if in some cities a dispute should arise as to which had the finest temples, those who thought their own were the best would do their utmost to show the excellence of their own temples and the inferiority of the others — in like manner, when they reproach us for not deeming it necessary to worship the Divine Being by raising lifeless temples, we set before them our temples, and show to such at least as are not blind and senseless, like their senseless gods, that there is no comparison between our statues and the statues of the heathen, nor between our altars, with what we may call the incense ascending from them, and the heathen altars, with the fat and blood of the victims; nor, finally, between the temples of senseless gods, admired by senseless men, who have no divine faculty for perceiving God, and the temples, statues, and altars which are worthy of God. It is not therefore true that we object to building altars, statues, and temples, because we have agreed to make this the badge of a secret and forbidden society; but we do so, because we have learned from Jesus Christ the true way of serving God, and we shrink from whatever, under a pretence of piety, leads to utter impiety those who abandon the way marked out for us by Jesus Christ. For it is He who alone is the way of piety, as He truly said, I am the way, the truth, the life. – Origen, Against Celsus, book 8, chapter 20

[CELSUS:] “They cannot tolerate temples, altars, or images.” – Origen (c. 248, E), Against Celsus, book 7, chapter 62

“Insane” would be the more appropriate word for those who hasten to temples and worship images or animals as divinities. – Origen (248 AD) Against Celsus Book 3 Chapter 76

To this opinion of the Samaritan woman… the Savior answered that he who would follow the Lord must lay aside all preference for particular places. – Origen, On First Principles, 1.1.4‒5

 

Mark Minucius Felix:

But do you think that we conceal what we worship, if we have not temples and altars? And yet what image of God shall I make, since, if you think rightly, man himself is the image of God? What temple shall I build to Him, when this whole world fashioned by His work cannot receive Him? And when I, a man, dwell far and wide, shall I shut up the might of so great majesty within one little building? Were it not better that He should be dedicated in our mind, consecrated in our inmost heart? Shall I offer victims and sacrifices to the Lord, such as He has produced for my use, that I should throw back to Him His own gift? It is ungrateful when the victim fit for sacrifice is a good disposition, and a pure mind, and a sincere judgment. Therefore he who cultivates innocence supplicates God; he who cultivates justice makes offerings to God; he who abstains from fraudulent practices propitiates God; he who snatches man from danger slaughters the most acceptable victim. These are our sacrifices, these are our rites of God’s worship; thus, among us, he who is most just is he who is most religious. But certainly the God whom we worship we neither show nor see. Verily for this reason we believe Him to be God, that we can be conscious of Him, but cannot see Him; for in His works, and in all the movements of the world, we behold His power ever present when He thunders, lightens, darts His bolts, or when He makes all bright again. Nor should you wonder if you do not see God. By the wind and by the blasts of the storm all things are driven on and shaken, are agitated, and yet neither wind nor tempest comes under our eyesight. Thus we cannot look upon the sun, which is the cause of seeing to all creatures: the pupil of the eye is with drawn from his rays, the gaze of the beholder is dimmed; and if you look too long, all power of sight is extinguished. What! can you sustain the Architect of the sun Himself, the very source of light, when you turn yourself away from His lightnings, and hide yourself from His thunderbolts? Do you wish to see God with your carnal eyes, when you are neither able to behold nor to grasp your own soul itself, by which you are enlivened and speak? – Mark Minucius Felix (210 AD) The Octavius Chapter 32

 

Cyprian:

In the second book of Kings: And the word of the Lord came to Nathan, saying, Go and tell my servant David, Thus says the Lord, You shall not build me a house to dwell in; but it shall be, when your days shall be fulfilled, and you shall sleep with your fathers, I will raise up your seed after you, which shall come from your bowels, and I will make ready his kingdom. He shall build me a house in my name, and I will raise up his throne for ever; and I will be to him for a father, and he shall be to me for a son: and his house shall obtain confidence, and his kingdom for evermore in my sight. Also in the Gospel the Lord says: There shall not be left in the temple one stone upon another that shall not be thrown down. Matthew 24:2 And After three days another shall be raised up without hands. – Cyprian, Treatise 12, chapter 15

Ceilings enriched with gold, and houses adorned with mosaics of costly marble, will seem mean to you, now when you know that it is you yourself who are rather to be perfected, you who are rather to be adorned, and that that dwelling in which God has dwelt as in a temple, in which the Holy Spirit has begun to make His abode, is of more importance than all others. – Cyprian Epistle to Donatus

 

Novation:

And although the heavenly Scripture often turns the divine appearance into a human form—as when it says, “The eyes of the Lord are over the righteous” (Psalm 34:15); or when it says, “The Lord God smelled the smell of a good savour” (Genesis 8:21); or when there are given to Moses the tables “written with the finger of God” (Exodus 31:18); or when the people of the children of Israel are set free from the land of Egypt “with a mighty hand and with a stretched out arm” (Deuteronomy 5:15); or when it says, “The mouth of the Lord has spoken these things” (Isaiah 1:20); or when the earth is set forth as God’s “footstool” (Isaiah 66:1); or when it says, “Incline your ear, and hear” (2 Chronicles 6:40)—we who say that the law is spiritual do not include within these lineaments of our bodily nature any mode or figure of the divine majesty, but diffuse that character of unbounded magnitude (so to speak) over its plains without any limit.

For it is written, “If I shall ascend into heaven, You are there; if I shall descend into hell, You are there also; and if I shall take my wings, and go away across the sea, there Your hand shall lay hold of me, and Your right hand shall hold me” (Psalm 139:8–10). For we recognise the plan of the divine Scripture according to the proportion of its arrangement. For the prophet then was still speaking about God in parables according to the period of the faith, not as God was, but as the people were able to receive Him. And thus, that such things as these should be said about God, must be imputed not to God, but rather to the people.

Thus the people are permitted to erect a tabernacle, and yet God is not contained within the enclosure of a tabernacle. Thus a temple is reared, and yet God is not at all bounded within the restraints of a temple. It is not therefore God who is limited, but the perception of the people is limited; nor is God straitened, but the understanding of the reason of the people is held to be straitened.

Finally, in the Gospel the Lord said, “The hour shall come when neither in this mountain nor in Jerusalem shall you worship the Father” (John 4:21); and gave the reasons, saying, “God is a Spirit; and those therefore who worship, must worship in spirit and in truth” (John 4:24). Thus the divine agencies are there exhibited by means of members; it is not the appearance of God nor the bodily lineaments that are described. For when the eyes are spoken of, it is implied that He sees all things; and when the ear, it is set forth that He hears all things; and when the finger, a certain energy of His will is opened up; and when the nostrils [are mentioned], His recognition of prayers is shown forth as of odours; and when the hand, it is proved that He is the author of every creature; and when the arm, it is announced that no nature can withstand the power of His arm; and when the feet, it is unfolded that He fills all things, and that there is not any place where God is not. – Novation, On The Trinity, Chapter 6

 

Arnobius:

You are in the habit of labelling us with a very serious charge of ungodliness for the following reasons: we do not construct temples for the ceremonies of worship, we do not set up statues and images of any god, and we do not build altars. Neither do we offer incense, sacrificial meals, or the blood of slain creatures. – Arnobius (c. 305, E), 6.506.

Having shown briefly how impious and infamous are the opinions which you have formed about your gods, we have now to speak of their temples, their images also, and sacrifices, and of the other things which are nailed and closely related to them. For you are here in the habit of fastening upon us a very serious charge of impiety because we do not rear temples for the ceremonies of worship, do not set up statues and images of any god, do not build altars, do not offer the blood of creatures slain in sacrifices, incense, nor sacrificial meal, and finally, do not bring wine flowing in libations from sacred bowls; which, indeed, we neglect to build and do, not as though we cherish impious and wicked dispositions, or have conceived any madly desperate feeling of contempt for the gods, but because we think and believe that they — if only they are true gods, and are called by this exalted name — either scorn such honours, if they give way to scorn, or endure them with anger, if they are roused by feelings of rage. – Arnobius, Against the Heathen (Book VI), chapter 1

But, we are told, we rear no temples to them, and do not worship their images; we do not slay victims in sacrifice, we do not offer incense and libations of wine. And what greater honour or dignity can we ascribe to them, than that we put them in the same position as the Head and Lord of the universe, to whom the gods owe it in common with us, that they are conscious that they exist, and have a living being? For do we honour Him with shrines, and by building temples? Do we even slay victims to Him? Do we give Him the other things, to take which and pour them forth in libation shows not a careful regard to reason, but heed to a practice maintained merely by usage? For it is perfect folly to measure greater powers by your necessities, and to give the things useful to yourself to the gods who give all things, and to think this an honour, not an insult. We ask, therefore, to do what service to the gods, or to meet what want, do you say that temples have been reared, and think that they should be again built? Do they feel the cold of winter, or are they scorched by summer suns? Do storms of rain flow over them, or whirlwinds shake them? Are they in danger of being exposed to the onset of enemies, or the furious attacks of wild beasts, so that it is right and becoming to shut them up in places of security, or guard them by throwing up a rampart of stones? For what are these temples? If you ask human weakness — something vast and spacious; if you consider the power of the gods — small caves, as it were, and even, to speak more truly, the narrowest kind of caverns formed and contrived with sorry, judgment. Now, if you ask to be told who was their first founder and builder, either Phoroneus or the Egyptian Merops will be mentioned to you, or, as Varro relates in his treatise de Admirandis, Aeacus the offspring of Jupiter. Though these, then, should be built of heaps of marble, or shine resplendent with ceilings fretted with gold, though precious stones sparkle here, and gleam like stars set at varying intervals, all these things are made up of earth, and of the lowest dregs of even baser matter. For not even, if you value these more highly, is it to be believed that the gods take pleasure in them, or that they do not refuse and scorn to shut themselves up, and be confined within these barriers. This, my opponent says, is the temple of Mars, this that of Juno and of Venus, this that of Hercules, of Apollo, of Dis. What is this but to say this is the house of Mars, this of Juno and Venus, Apollo dwells here, in this abides Hercules, in that Summanus? Is it not, then, the very greatest affront to hold the gods kept fast in habitations, to give to them little huts, to build lockfast places and cells, and to think that the things are necessary to them which are needed by men, cats, emmets, and lizards, by quaking, timorous, and little mice? – Arnobius, Against the Heathen (Book VI), chapter 3

 

Lactantius:

Some were swift to slaughter [the Christians]. For example, there was a certain individual in Phrygia who burned a whole assembly of Christians, together with their place of meeting. – Lactantius (c. 304-313, W), 7.147.

While it was yet hardly light, the [Roman] prefect, together with chief commanders . . . came to the church in Nicomedia. The gates having been forced open, they searched everywhere for an image of the Divinity. The books of the Holy Scriptures were found, and they were committed to the flames. The utensils and furniture of the church were abandoned to pillage. Lactantius (c. 320, W), 7.305.

Constantius . . . permitted the demolition of churches, which are mere walls and capable of being built up again. However, he preserved entire that true temple of God, which is the human body. Lactantius (c. 320, W), 7.306.

I have spoken of justice, what was its nature. It follows that I show what is true sacrifice to God, what is the most just manner of worshipping Him, lest any one should think that victims, or odours, or precious gifts, are desired by God, who, if He is not subject to hunger, and thirst, and cold, and desire of all earthly things, does not therefore make use of all these things which are presented in temples and to gods of earth; but as corporeal offerings are necessary for corporeal beings, so manifestly an incorporeal sacrifice is necessary for an incorporeal being. But God has no need of those things which He has given to man for his use, since all the earth is under His power: He needs not a temple, since the world is His dwelling; He needs not an image, since He is incomprehensible both to the eyes and to the mind; He needs not earthly lights, for He was able to kindle the light of the sun, with the other stars, for the use of man. What then does God require from man but worship of the mind, which is pure and holy? For those things which are made by the hands, or are outside of man, are senseless, frail, and displeasing. This is true sacrifice, which is brought forth not from the chest but from the heart; not that which is offered by the hand, but by the mind. This is the acceptable victim, which the mind sacrifices of itself. For what do victims bestow? What does incense? What do garments? What does silver? What gold? What precious stones — if there is not a pure mind on the part of the worshipper? Therefore it is justice only which God requires. In this is sacrifice; in this the worship of God, respecting which I must now speak, and show in what works justice must necessarily be contained. – Epitome of the Divine Institutes, chapter 58

Moreover, with respect to the Christians, we formerly gave certain orders concerning the places set aside for their religious assemblies. However, now we resolve that all persons who have purchased such places, either from our treasurer, or from anyone else, must restore them to the Christians, without money demanded or price claimed. . . . All those places are, by your intervention, to be immediately restored to the Christians. And it appears that, in addition to the places set aside for religious worship, the Christians possessed other places (which belonged to the society in general, not to individuals). These we include in the aforesaid regulations. – Lactantius (c. 320, E), 7.320, quoting from the Edict of Milan.

 

Prudentius:

Learn from thy ills, poor creature, by whose vengeance it is that vain superstition and carnal keeping of the law are punished, whose avenging power it is that tramples upon thee. Do not Solomon’s stones, that were built up by hand, lie in ruins, his metal-work destroyed? That famous temple lies in ruins. And why? Because it was a craftsman’s perishable hand that framed that perishable work of stone. Justly has it perished and now lies in ruins, since every work of art turns again to nothingness; that which admits of being made is bound one day to perish. If on the other hand thou wouldst learn what our temple is, it is one that no workman built up piece by piece with the skill of his craft, no fabric of hewn fir or pine, nor ever rose out of quarried marble. It is one whose mass does not rest high up on pillars, supported with delicate skill on curving arches. It is made from the Word of the Lord; not his loud-sounding voice, but his Word, which ever lived. The Word was made flesh. This is the temple that is everlasting and without end; this is the temple thou hast attacked, seeking to take it with scourge and cross and gall. – Prudentius, On The Divinity of Christ, chapter 1

 

AFTER NICAEA:

… He addressed himself as follows, to one who was the best and most pious of bishops, and by whose zeal principally the temple in Tyre, by far the most noble in Phœnicia, was built. [A] panegyric on the building of the churches, addressed to Paulinus, bishop of Tyre: “Friends, and priest of God, and ye who are clad in the sacred gown, adorned with the celestial crown of glory, the inspired unction and sacerdotal garment of the Holy Spirit. And thou, O excellent ornament of this new and holy temple of God….” – Eusebius, An Ecclesiastical History To The 20th Year Of The Reign Of Constantine, CHAPTER IV

142. It is necessary that every one should fill this office, with genuine good faith and clear-sighted forethought. If any one derives profit from it for himself it is a crime, but if he spends the treasures on the poor, or redeems captives, he shows mercy. For no one can say: Why does the poor man live? None can complain that captives are redeemed, none can find fault because a temple of the Lord is built, none can be angry because a plot of ground has been enlarged for the burial of the bodies of the faithful, none can be vexed because in the tombs of the Christians there is rest for the dead. In these three ways it is allowable to break up, melt down, or sell even the sacred vessels of the Church. – Ambrose, On The Duties of the Clergy, book 2, chapter 28

“But a Tabernacle,” say you, “there was (the Tabernacle) ‘of Witness.’” Acts 7:44 (Yes,) this is why it was: that they should have God for Witness: this was all. “According to the fashion,” it says, “that was shown you on the mount:” so that on the mount was the Original. And this Tabernacle, moreover, “in the wilderness,” was carried about, and not locally fixed. And he calls it, “Tabernacle of witness:” i.e. (for witness) of the miracles, of the statutes. This is the reason why both it and those (the fathers) had no Temple. “As He had appointed, that spoke unto Moses, that he should make it according to the fashion that he had seen.” Again, it was none other than He (Christ) that gave the fashion itself. “Until the days of David” Acts 7:45: and there was no temple! And yet the Gentiles also had been driven out: for that is why he mentions this: “Whom God drove out,” he says, “before the face of our fathers. Whom He drove out,” he says: and even then, no Temple! And so many wonders, and no mention of a Temple! So that, although first there is a Tabernacle, yet nowhere a Temple. “Until the days of David,” he says: even David, and no Temple! “And he sought to find favor before God” Acts 7:46: and built not:— so far was the Temple from being a great matter! “But Solomon built Him a house.” Acts 7:47 They thought Solomon was great: but that he was not better than his father, nay not even equal to him, is manifest. “Howbeit the Most High dwells not in temples made with hands; as says the prophet, Heaven is My throne, and earth is My footstool.” (v. 48, 49.) Nay, not even these are worthy of God, forasmuch as they are made, seeing they are creatures, the works of His hand. See how he leads them on little by little (showing) that not even these are to be mentioned. And again the prophecy says openly, “What house will you build Me?” etc. – John Chrysostom, Homily 17 on Acts

 

Building Temples Dedicated to Saints:

John Chrysostom (347-407 AD):

“But,” says one, “this ought to take place without the decay of our bodies; they should continue entire.” And what would this have advantaged either the living or the departed? How long are you lovers of the body? How long are you riveted to the earth and gaping after shadows? Why, what good would this have done? Or rather, what harm would it not have done? For did our bodies not decay, in the first place the greatest of all evils, pride, would have continued with many. For if even while this is going on, and worms gushing out, many have earnestly sought to be gods; what would not have been the result did the body continue?

In the second place, it would not be believed to be of earth; for if, its end witnessing this, some yet doubt; what would they not have suspected if they did not see this? Thirdly, the bodies would have been excessively loved; and most men would have become more carnal and gross; and if even now some cleave to men’s tombs and coffins, after that themselves have perished, what would they not have done, if they had even their image preserved? Fourthly, they would not have earnestly desired the things to come. Fifthly, they that say the world is eternal, would have been more confirmed, and would have denied God as Creator. Sixthly, they would not have known the excellence of the soul, and how great a thing is the presence of a soul in a body. Seventhly, many of them that lose their relations would have left their cities, and have dwelt in the tombs, and have become frantic, conversing continually with their own dead. For if even now men form to themselves images, since they cannot keep the body (for neither is it possible, but whether they will or not it glides and hurries from them), and are riveted to the planks of wood; what monstrous thing would they not then have devised? To my thinking, the generality would have even built temples for such bodies, and they that are skilled in such sorceries would have persuaded evil spirits to speak through them; since at least even now, they that venture on the arts of necromancy attempt many things more out of the way than these. And how many idolatries would not have arisen from hence? When men even after the dust and ashes, are yet eager in those practices. – John Chrysostom, Homily 34 on Matthew

 

Augustine (354-430 AD):

But, nevertheless, we do not build temples, and ordain priests, rites, and sacrifices for these same martyrs; for they are not our gods, but their God is our God. Certainly we honor their reliquaries, as the memorials of holy men of God who strove for the truth even to the death of their bodies, that the true religion might be made known, and false and fictitious religions exposed. – Augustine, City of God, book 8, chapter 27