 Some Christian commentators have taken exception to this sort of picture, arguing that what makes a place religiously special for a Christian is simply the presence there of a Christian community, engaged in a life of other-regarding love (White 1995). Acknowledging this difference of view, Harold Turner (1979) distinguishes between the domus dei and domus ecclesiae approaches to sacred architecture. On the first perspective, a holy building is conceived as a house of God, and it should therefore be a suitably imposing space, displaying superior craftsmanship and adorned with the finest materials — all of which will imply a correlative phenomenology, whereby the mind is lifted up towards God. (Compare Abbot Suger’s account of the abbey of Saint Denis.) By contrast, on the domus ecclesiae perspective, the church building functions primarily as a meeting place, and its construction should therefore serve the needs of the community which gathers there, and facilitate their interaction and fellowship.