Christ is risen! Truly He is risen!
We also are men with the same nature as you, and preach to you that you should turn from these useless things to the living God, who made the heaven, the earth, the sea, and all things that are in them, who in bygone generations allowed all nations to walk in their own ways. Nevertheless He did not leave Himself without witness, in that He did good, gave us rain from heaven and fruitful seasons, filling our hearts with food and gladness.” And with these sayings they could scarcely restrain the multitudes from sacrificing to them. (Acts 14:15-18)
Seminary professor David Ford comments on nature as being a witness to the Creator:
“Chrysostom likes to rhapsodize concerning the beautiful order in all the natural Creation, and he uses this as a powerful argument against those who do not believe in a Creator-God who created all things out of nothing with specific design and purpose. For instance, in his homilies on Ephesians, he asks rhetorically:
Could so many good things, tell me, really arise from themselves (apo tautomatou)? The daily light? The good arrangement (he eutaxia) of everything that exists? The dance of the stars? The equilibrium (ho isostasios) of the course of days and nights? The regular succession of their natures (he tes physeos akolouthia) of plants and animals and humans? Who is it, tell me, who manages (dioikon) these things?
He speaks in the same vein in commenting on Romans 1:20:
Did you all not then hear the voice of Heaven by the sight, the well-ordered (eutaktou) harmony (harmonias) of all things crying out more clearly than a trumpet? Have you not seen the established pattern (nomous) of night and day abiding unchanged continually, or the good order (eutaxian) of winter, spring, and the other seasons remaining both sure and unmoved, or the tractableness (eugnomosynen) of the sea amid all its turbulence and waves? All these things remain in order (entaxei), and by their beauty and their grandeur proclaim aloud the Creator.” (David Ford, WOMEN AND MEN IN THE EARLY CHURCH, pp 115-116)