𝐑𝐞𝐟𝐨𝐫𝐦𝐞𝐝 𝐂𝐡𝐮𝐫𝐜𝐡𝐞𝐬 𝐚𝐧𝐝 𝐓𝐡𝐞𝐢𝐫 𝐄𝐱𝐭𝐫𝐚𝐯𝐚𝐠𝐚𝐧𝐭 𝐂𝐡𝐮𝐫𝐜𝐡 𝐁𝐮𝐢𝐥𝐝𝐢𝐧𝐠𝐬: 𝐀 𝐓𝐡𝐞𝐨𝐥𝐨𝐠𝐢𝐜𝐚𝐥 𝐑𝐞𝐚𝐬𝐬𝐞𝐬𝐬𝐦𝐞𝐧𝐭 𝐨𝐟 𝐒𝐚𝐜𝐫𝐞𝐝 𝐒𝐩𝐚𝐜𝐞

𝐑𝐞𝐟𝐨𝐫𝐦𝐞𝐝 𝐂𝐡𝐮𝐫𝐜𝐡𝐞𝐬 𝐚𝐧𝐝 𝐓𝐡𝐞𝐢𝐫 𝐄𝐱𝐭𝐫𝐚𝐯𝐚𝐠𝐚𝐧𝐭 𝐂𝐡𝐮𝐫𝐜𝐡 𝐁𝐮𝐢𝐥𝐝𝐢𝐧𝐠𝐬: 𝐀 𝐓𝐡𝐞𝐨𝐥𝐨𝐠𝐢𝐜𝐚𝐥 𝐑𝐞𝐚𝐬𝐬𝐞𝐬𝐬𝐦𝐞𝐧𝐭 𝐨𝐟 𝐒𝐚𝐜𝐫𝐞𝐝 𝐒𝐩𝐚𝐜𝐞

(𝑊𝑖𝑡ℎ 𝑅𝑒𝑓𝑒𝑟𝑒𝑛𝑐𝑒 𝑡𝑜 𝐻𝑎𝑟𝑜𝑙𝑑 𝑊. 𝑇𝑢𝑟𝑛𝑒𝑟’𝑠 𝐹𝑟𝑜𝑚 𝑇𝑒𝑚𝑝𝑙𝑒 𝑡𝑜 𝑀𝑒𝑒𝑡𝑖𝑛𝑔 𝐻𝑜𝑢𝑠𝑒)

𝑨𝒃𝒔𝒕𝒓𝒂𝒄𝒕

While the Protestant Reformation dismantled medieval understandings of sacred space and emphasized the Word-centered life of the church, many Reformed churches today ironically echo the very architectural grandeur they once rejected. This article critiques the trend toward extravagant church buildings among Reformed congregations through the lens of Harold W. Turner’s From Temple to Meeting House. It contrasts the early church's simple and flexible worship environments with the increasing sacralization of church buildings today. Grounded in a biblical theology of sacred space, this article urges a return to a functional, participatory, and theologically faithful vision of Christian worship that centers on the gathered people rather than architectural grandeur.

1.       𝑰𝒏𝒕𝒓𝒐𝒅𝒖𝒄𝒕𝒊𝒐𝒏: 𝑨 𝑹𝒆𝒇𝒐𝒓𝒎𝒆𝒅 𝑰𝒓𝒐𝒏𝒚

The Reformed tradition emerged with a call to return to the authority of Scripture and to reform worship in accordance with the gospel. The Reformers rejected the sacral architecture of medieval cathedrals, stripped sanctuaries of icons, and emphasized preaching over priesthood. Yet today, many Reformed churches—especially in urban centers and growing suburban communities—are investing millions into extravagant sanctuaries that rival the visual language of medieval cathedrals and even ancient temples.

This contradiction invites theological scrutiny. Are Reformed churches reversing their heritage by embracing a model of sacred space that undermines biblical teaching? Harold W. Turner’s work From Temple to Meeting House provides a robust framework to examine how architecture reflects and influences theology. His categories—Domus Dei (house of God) vs. Domus Ecclesiae (house of the church)—help distinguish between biblical fidelity and architectural excess. By tracing the biblical theology of sacred space and revisiting the early church’s practice, this article contends that Reformed churches must reform their approach to worship spaces, not regress.

2. 𝑺𝒂𝒄𝒓𝒆𝒅 𝑺𝒑𝒂𝒄𝒆 𝒊𝒏 𝑩𝒊𝒃𝒍𝒊𝒄𝒂𝒍 𝑻𝒉𝒆𝒐𝒍𝒐𝒈𝒚

2.1 𝑻𝒉𝒆 𝑶𝒍𝒅 𝑻𝒆𝒔𝒕𝒂𝒎𝒆𝒏𝒕: 𝑺𝒂𝒄𝒓𝒆𝒅𝒏𝒆𝒔𝒔 𝒊𝒏 𝒕𝒉𝒆 𝑻𝒆𝒎𝒑𝒍𝒆

In the Old Testament, the Jerusalem Temple was the divinely commanded dwelling place of God’s presence (Exodus 25–27; 1 Kings 6–8). It was the symbolic center of Israel’s religious and political life. The structure was hierarchical: the laity remained in outer courts, priests ministered within, and only the High Priest could enter the Holy of Holies once a year (Leviticus 16).

This arrangement communicated both the holiness of God and the distance between God and sinful humanity. The sacredness of the temple was undeniable—but it also anticipated a new order.

2.2 𝑻𝒉𝒆 𝑵𝒆𝒘 𝑻𝒆𝒔𝒕𝒂𝒎𝒆𝒏𝒕: 𝑺𝒂𝒄𝒓𝒆𝒅𝒏𝒆𝒔𝒔 𝑹𝒆𝒅𝒆𝒇𝒊𝒏𝒆𝒅

Jesus’ ministry reoriented sacred space. In John 4:21–24, he declared:

“The hour is coming when neither on this mountain nor in Jerusalem will you worship the Father... true worshippers will worship the Father in spirit and truth.”

Jesus himself becomes the new temple (John 2:19–21), and in his resurrection, the temple system is fulfilled and surpassed. The apostolic writings affirm this shift:

• The individual believer is a temple of the Holy Spirit (1 Corinthians 6:19).
• The gathered church is the temple of God (Ephesians 2:19–22; 1 Corinthians 3:16–17).

Sacredness is no longer attached to geography or structures but to the indwelling presence of God in his people. This seismic shift in theological understanding renders elaborate sacred buildings unnecessary—even misleading—under the new covenant.

3. 𝑻𝒉𝒆 𝑬𝒂𝒓𝒍𝒚 𝑪𝒉𝒖𝒓𝒄𝒉: 𝑷𝒆𝒐𝒑𝒍𝒆 𝒐𝒗𝒆𝒓 𝑷𝒍𝒂𝒄𝒆𝒔

The earliest Christians, shaped by this theological vision, met in homes (Romans 16:5), rented halls (Acts 19:9), and open public spaces (Acts 5:42). They did not construct temples or sacred sanctuaries. Their worship was communal, Spirit-led, and centered on the apostles’ teaching, the breaking of bread, prayer, and fellowship (Acts 2:42–47). There were no sanctuaries with altars or stages; instead, the church functioned as a spiritual family gathering around Christ.

This practice was not a necessity imposed by poverty or persecution but a theologically informed rejection of temple-centered worship. Their liturgical practice reflected the biblical doctrine that God’s presence was not bound to physical buildings (Acts 17:24), and that the people themselves, indwelt by the Spirit, constituted the true temple.

4. 𝑻𝒖𝒓𝒏𝒆𝒓’𝒔 𝑻𝒚𝒑𝒐𝒍𝒐𝒈𝒚: 𝑻𝒆𝒎𝒑𝒍𝒆 𝒐𝒓 𝑴𝒆𝒆𝒕𝒊𝒏𝒈 𝑯𝒐𝒖𝒔𝒆?

In From Temple to Meeting House, Harold W. Turner identifies two dominant models of Christian worship space:

4.1 𝑫𝒐𝒎𝒖𝒔 𝑫𝒆𝒊: 𝑨 𝑹𝒆𝒕𝒖𝒓𝒏 𝒕𝒐 𝒕𝒉𝒆 𝑻𝒆𝒎𝒑𝒍𝒆

The domus dei—the “house of God”—model is a revival of Old Testament and medieval thinking. It views the church building as a sacred location where God dwells uniquely, thus justifying architectural grandeur, ceremonial liturgies, and rigid hierarchical roles. Turner warns that this approach reverts to a “temple mentality” that stands in tension with New Testament ecclesiology.

4.2 𝑫𝒐𝒎𝒖𝒔 𝑬𝒄𝒄𝒍𝒆𝒔𝒊𝒂𝒆: 𝑻𝒉𝒆 𝑯𝒐𝒖𝒔𝒆 𝒐𝒇 𝒕𝒉𝒆 𝑪𝒉𝒖𝒓𝒄𝒉

The domus ecclesiae—the “house of the church”—model reflects the New Testament emphasis on the church as a gathered people rather than a holy place. It values functionality, community participation, and theological alignment. This model prioritizes the Word, mutual edification, and simple, flexible design.

Turner affirms that the meeting house tradition, particularly within historic Reformed and Anabaptist churches, embodied this model. However, he critiques the modern abandonment of this vision in favor of visually impressive and financially burdensome buildings that communicate a theology of separation and spectacle.

5. 𝑹𝒆𝒇𝒐𝒓𝒎𝒆𝒅 𝑬𝒙𝒕𝒓𝒂𝒗𝒂𝒈𝒂𝒏𝒄𝒆: 𝑨 𝑻𝒉𝒆𝒐𝒍𝒐𝒈𝒊𝒄𝒂𝒍 𝑫𝒓𝒊𝒇𝒕

Reformed churches today often reflect the domus dei model in the following ways:

• Investment in elaborate sanctuaries with stained glass, vaulted ceilings, or theatrical lighting.
• Centering worship around space and performance rather than Word and mutual edification.
• Prioritizing building projects over missions, mercy, or discipleship.
• Elevating the pulpit and stage in ways that reinforce clergy/laity divides.

This drift is not neutral. Architecture embodies theology. When churches mirror the temple model, they unintentionally undermine the Reformation’s insistence on the priesthood of all believers, the centrality of Scripture, and the spiritual nature of worship.

6. 𝑹𝒆𝒄𝒐𝒗𝒆𝒓𝒊𝒏𝒈 𝒂 𝑹𝒆𝒇𝒐𝒓𝒎𝒆𝒅 𝒂𝒏𝒅 𝑩𝒊𝒃𝒍𝒊𝒄𝒂𝒍 𝑽𝒊𝒔𝒊𝒐𝒏 𝒐𝒇 𝑾𝒐𝒓𝒔𝒉𝒊𝒑 𝑺𝒑𝒂𝒄𝒆

To realign with Scripture and their own tradition, Reformed churches should pursue the following:

6.1 𝑹𝒆𝒂𝒇𝒇𝒊𝒓𝒎 𝒕𝒉𝒆 𝑪𝒉𝒖𝒓𝒄𝒉 𝒂𝒔 𝑮𝒐𝒅’𝒔 𝑻𝒆𝒎𝒑𝒍𝒆

The people, not the building, are sacred. Ministry must emphasize formation, not formality (1 Peter 2:5; 1 Corinthians 3:16).

6.2 𝑹𝒆𝒄𝒍𝒂𝒊𝒎 𝑺𝒊𝒎𝒑𝒍𝒊𝒄𝒊𝒕𝒚 𝒊𝒏 𝑾𝒐𝒓𝒔𝒉𝒊𝒑 𝑨𝒓𝒄𝒉𝒊𝒕𝒆𝒄𝒕𝒖𝒓𝒆

Let buildings serve worship, not define it. A modest, functional space honors biblical priorities and stewardship.

6.3 𝑹𝒆𝒅𝒊𝒔𝒄𝒐𝒗𝒆𝒓 𝒕𝒉𝒆 𝑴𝒆𝒆𝒕𝒊𝒏𝒈 𝑯𝒐𝒖𝒔𝒆 𝑬𝒕𝒉𝒐𝒔

Historic Reformed congregations gathered in spaces that emphasized equality, participation, and the preached Word. Modern congregations can adapt this vision without aesthetic poverty.

6.4 𝑹𝒆𝒂𝒔𝒔𝒆𝒔𝒔 𝑭𝒊𝒏𝒂𝒏𝒄𝒊𝒂𝒍 𝑺𝒕𝒆𝒘𝒂𝒓𝒅𝒔𝒉𝒊𝒑

Extravagant buildings often divert funds from global missions, mercy ministries, and church planting. Wise stewardship demands that facilities support—not compete with—kingdom priorities (Matthew 6:19–21).

7. 𝑪𝒐𝒏𝒄𝒍𝒖𝒔𝒊𝒐𝒏: 𝑹𝒆𝒇𝒐𝒓𝒎𝒊𝒏𝒈 𝒕𝒉𝒆 𝑹𝒆𝒇𝒐𝒓𝒎𝒆𝒓𝒔

The Protestant Reformers reclaimed the gospel and redefined the church in theological terms, not architectural ones. Yet today, many Reformed churches are drifting toward a visual and spatial theology that mirrors what the Reformers rejected. Harold W. Turner’s insights challenge modern congregations to discern the theology embedded in their buildings. The church must recover a vision of sacredness grounded in God’s indwelling presence among his people—not in the grandeur of human structures.

Reformed churches must once again reform—this time not their doctrine, but their practice of sacred space—so that the church remains a gathered people on mission, not a sacred structure admired from a distance. Only then can the Reformed tradition be truly faithful to its name.

References

• Turner, Harold W. From Temple to Meeting House: The Phenomenology and Theology of Places of Worship. Mouton, 1979.
• The Holy Bible, English Standard Version (ESV).
• Calvin, John. Institutes of the Christian Religion. Trans. Ford Lewis Battles.
• White, James F. Protestant Worship: Traditions in Transition. Westminster John Knox Press, 1989.
• Snyder, Howard A. The Problem of Wineskins: Church Structure in a Technological Age. InterVarsity Press, 1975.