“This biblical revelation of how the glory of God fills Earth-and indeed all of creation—does not claim that creation itself is God. We do not worship creation. God’s presence is “in, with, and under” every aspect of this world, as Martin Luther teaches us. Of course, the most powerful and definitive revelation of God’s glory is seen in the person of Jesus Christ. And it is from God’s presence and activity in Jesus that we know that God’s holiness and glory are everywhere in creation. Seeing God made flesh in Christ, we can then “lift up our eyes to the hills,” as the psalmist says (Ps. 121:1), and indeed contemplate the whole creation and the glory of God the Creator— The Season of Creation: A Preaching Commentary, Norman Habel, David Rhoads, and H. Paul Santmire, Editors (Minneapolis: Fortress Press, 2011) , pp. 25-26.
Call this the resacralization of creation. When we see God in Christ and then also in, with, and under the whole Earth, and indeed the whole cosmos, then for us all things are sacred. Closer at hand, too, is this: if God is so intimately and immediately present in all things, God is not only in the bread and wine of the Eucharist and in all people as the body of Christ; God is also present in the paraments and the banners, in the flowers and in the candles, in the altar and in the symbols, in the organ and in the pews, in the actions and in the gestures, in the speaking and in the song, in the light and in the dark.*All of these have the effect of connecting us with their root and source in the larger sanctuary of Earth, because all of these derive from living and nonliving realities in creation. When this discernment happens, we have succeeded in breaking down the barrier between church and world, between insiders and outsiders, between worshipers and nature. Whether in the church building or outside, the ground upon which we stand is “holy ground.” All of our worship reflects the glorious presence of God permeating all things. ”