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[B]uilt with gold, and decorated with lapis lazuli. He applied himself to building the temple; king Amar-Suena applied himself to building the temple. The people turned against the king. [...] In the first year the temple remained in ruins, and he did not restore it. [...] In the second year it remained in ruins, and he did not restore it. [...] In the third year it remained in ruins, and he did not restore it. Amar-Suena could not interpret the temple's ominous sign among the birch trees. In the fourth year it remained in ruins, and he did not restore it. Although he had been advised by a sage, he could not realise the plans of the temple. In the fifth year it remained in ruins, and he did not restore it. [...] In the sixth year it remained in ruins, and he did not restore it. He was searching for the divine plan of the temple, but could not find it. In the seventh year it remained in ruins, and he did not restore it. Enki spoke to him about the temple, the temple that did not exist. In the eighth year, he applied himself to building the temple. By the ninth year, king Amar-Suena built the E-uduna of the wise lord. [...] Then the lord, the great lord Enki, destroyed the site of his own temple.
We thus become temples of God whenever earthly cares cease to interrupt the continuity of our memory of Him.
Basil of Caesarea, Letter to Gregory, Saint Basil: The Letters, R. Deferrari, trans. (1926), vol. 1, p. 19.
In all that architecture has of the great and eternally beautiful, it is completely a production of the religious spirit. From the ruins of Tentyra to St Peter's in Rome, all the monuments speak; the genius of architecture is really only at ease in temples. It is there that above caprice, fashion, pettiness, licence, and finally all the gnawing cares of talent, it works without discomfort for glory and immortality.
Joseph de Maistre, An Examination of the Philosophy of Francis Bacon (1836), p. 289
Do you not know that you yourselves are God's temple?