In this season of the Resurrection, it is important to take time to reflect that if Jesus did not in some way represent our Creator, the entire drama of our redemption would be a meaningless charade.
This is the reason St. John anchors his gospel in the identification of Jesus with the eternal Logos, or Reason of God:
In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God; all things were made through him, and without him was not anything made that was made. (1:1-3)
Likewise, St. Paul identifies Jesus with our Creator:
He is the image of the invisible God, the first-born of all creation; for in him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or principalities or authorities -- all things were created through him and for him. He is before all things, and in him all things hold together. (Col 1:15-17)
Why is this indentification so important? Clearly no one knows better how a thing works and how to bring out its best than its creator. That the Way of Jesus leads to our happiness can be guaranteed only if He speaks for the Creator. (But more than simply speaking for God, He is God Himself.)
As we read at the beginning of the Bible, God created the world good. It is not as if in the Fall this world lost all goodness. Were that the case, Jesus' words could have no resonance with the human heart (one of the witnesses to his truth, cf. Jn 5:38) and as far as recognizing our Savior is concerned, it would have been just as well if some stranger were our creator (at least for us Gentiles).
In the Incarnation, God comes to reclaim his own. He comes to perfect what was broken but not destroyed, to heal the lame and the blind. That God became man means that matter can in some measure represent the Divine.
All this may well be elementary to you, but I make such a big deal of it because many Christians behave as if knowledge of the natural world through any means outside Sacred Scripture is a corrupting influence that can only lure them away from their faith. Quite the contrary: unrevealed knowledge of the natural world with a truly open heart leads to its Creator, as St. Paul forcefully affirms in the first chapter of his letter to the Romans:
Ever since the creation of the world his invisible nature, namely, his eternal power and deity, has been clearly perceived in the things that have been made. (v. 20)
To separate our Creator from our Savior is to play into the hands of the Enemy; it is to cast Jesus in opposition to God the Father. As if the grace of the Incarnation were not a perfection of creation's goodness, but its negation. What better way for the Enemy to clear the battlefield of God's people than to insinuate that no genuine believer ventures outside the fortress walls? What better way for the Enemy to possess the natural world than to insinuate that the natural sciences can only lead believers away from faith?