A few times in the Old Testament, 2 Kings 22 being one of them, repairing the Lord’s Temple is discussed. This maintenance is regarded as an obligation we have to be just before God.
In the New Testament I think it is St. Paul who declares that our bodies are temples for the Holy Spirit, and hence we must eschew all sexual sin. Does it not follow that our bodies are just as valuable as the Temple of the Old Covenant? Are they not in fact more valuable? After all, it appears our bodies will be remade (glorified with a link to their earthly existence) for eternity, whereas that Temple has been torn down, and apparently Jerusalem itself (with all its contents) will be replaced with the Heavenly Jerusalem.
What hurts my feelings, then, is that my body is broken and mutilated, and despite my prayers, I have not yet been healed. Won’t God heal our bodies the way we repair His churches? I mean before we die, not at the general resurrection for the righteous: After all, the point here is that we must repair His churches now: We must not say, “It’s fine for the church to be in disrepair, because the Heavenly Jerusalem will be spotless.” Can you imagine someone saying, “Oh, it’s fine for that stained glass window to remain broken; after all, what matters is what we do with the church, not what it looks like,” or “It’s fine that we don’t have enough chairs or candles, or no place to put holy water; what matters is that we pray and be happy with what we have”? No, they always try to raise money and fix the problem.
You may respond, “God doesn’t owe us anything. That’s why it’s okay for God to not heal us.” Will you elaborate on how this is true? For example: If we own animals, we create a moral responsibility for ourselves to care for them. (Indeed, Pope Francis has clarified in his encyclical “Laudato Si”, based on our stewardship to till the soil in Genesis, that we have a responsibility to animals even without owning them!) This is especially true if we breed them, i.e. causing new animals to exist that would not have existed without our intervention. If we simply declare, “They wouldn’t exist if it wasn’t for me, so I don’t have to do anything, and I can let them suffer and die,” others would charge us with cruelty and neglect. Yet this is precisely the argument I see apply to God: “Your very existence and everything you have is a blessing, so God doesn’t owe you anything.” I think I have shown why this statement is not in itself true – it requires some further argument to demonstrate or clarify it. Moreover, God’s moral responsibility to care for us is strengthened, increased when He reveals Himself to be our Father – it has been raised from the level of caring for a pet to the level of a caring for a son.