On the other hand, the same act of blessing may mean the revelation of the true “nature” and “destiny” of water, and thus of the world—it may be the epiphany and the fulfillment of their “sacramentality.” By being restored through the blessing to its proper function, the “holy water” is revealed as the true, full, adequate water, and matter becomes again means of communion with and knowledge of God.For the Life of the World: Sacraments and Orthodoxy by Alexander Schmemann.
How (Not) To Be Secular: Reading Charles Taylor by James K. A. Smith:
One can see how this entails a kind of disenchantment: “we reject the sacramentals; all the elements of ‘magic’ in the old religion” (p. 79). If the church no longer has “good” magic, “then all magic must be black” (p. 80); all enchantment must be blasphemous, idolatrous, even demonic. …The Reformer’s rejection of sacramentalism is the beginning of naturalism, or at least opens the door to its possibility. It is also the beginning of a certain evacuation of the sacred as present in the world. And that leads to a completely new understanding of social and cultural life as well. …The king or monarch can’t be any sort of “sacramental” reality.
…The “naturalization” that is essential to exclusive humanism was first motivated by Christian devotion. “The irony is that just this, so much the fruit of devotion and faith, prepares the ground for an escape from faith, into a purely immanent world” (p. 145).
…Most germane to understanding the point of this chapter is appreciating what Taylor calls “the triple embedding” of premodern societies, a configuration of society that goes along with what he’s been calling enchantment: “Human agents are embedded in society, society in the cosmos, and the cosmos incorporates the divine” (p. 152).
by Seamus Heaney
Late August, given heavy rain and sun
For a full week, the blackberries would ripen.
At first, just one, a glossy purple clot
Among others, red, green, hard as a knot.
You ate that first one and its flesh was sweet
Like thickened wine: summer’s blood was in it
Leaving stains upon the tongue and lust for
Picking. Then red ones inked up and that hunger
Sent us out with milk cans, pea tins, jam-pots
Where briars scratched and wet grass bleached our boots.
Round hayfields, cornfields and potato-drills
We trekked and picked until the cans were full
Until the tinkling bottom had been covered
With green ones, and on top big dark blobs burned
Like a plate of eyes. Our hands were peppered
With thorn pricks, our palms sticky as Bluebeard’s.
We hoarded the fresh berries in the byre.
But when the bath was filled we found a fur,
A rat-grey fungus, glutting on our cache.
The juice was stinking too. Once off the bush
The fruit fermented, the sweet flesh would turn sour.
I always felt like crying. It wasn’t fair
That all the lovely canfuls smelt of rot.
Each year I hoped they’d keep, knew they would not.
Strong connections to this passage from Schmemann.
This is the first meaning of our bringing to the altar the elements of our food. For we already know that food is life, that it is the very principle of life and that the whole world has been created as food for man. We also know that to offer this food, this world, this life to God is the initial “eucharistic” function of man, his very fulfillment as man. We know that we were created as celebrants of the sacrament of life, of its transformation into life in God, communion with God.
…To be sure, it is a sacrifice: but sacrifice is the most natural act of man, the very essence of his life. Man is a sacrificial being, because he finds his life in love, and love is sacrificial: it puts the value, the very meaning of life in the other and gives life to the other, and in this giving, in this sacrifice, finds the meaning and joy of life.
From chapter two in For the Life of the World by Alexander Schmemann (34-35).
From the opening of chapter one in For the Life of the World by Alexander Schmemann:
“Man is what he eats.” With this statement the German materialistic philosopher Feuerbach thought he had put an end to all “idealistic” speculations about human nature. In fact, however he was expressing, without knowing it, the most religious idea of man. …In the biblical story of creation man is presented, first of all, as a hungry being, and the whole world as his food. Second only to the direction to propagate and have dominion over the earth, according to the author of the first chapter of Genesis, is God’s instruction to men to eat of the earth: “Behold I have given you every herb bearing seed … and every tree, which is the fruit of a tree yielding seed; to you it shall be for meat. …” Man must eat in order to live; he must take the world into his body and transform it into himself, into flesh and blood. He is indeed that which he eats, and the whole world is presented as one all-embarrassing banquet table for man. And this image of the banquet remains, throughout the whole Bible, the central image of life. It is the image of life at its creation and also the image of life at its end and fulfillment: “… that you eat and drink at my table in the Kingdom.” 
…In the Bible the food that man eats, the world of which he must partake in order to live, is given to him by God, and it is given as communion with God. The world as man’s food is not something “material” and limited to material functions, thus different from, and opposed to, the specifically “spiritual” functions by which man is related to God. All that exists is God’s gift to man, and it all exists to make God know to man, to make man’s life communion with God. It is divine love made food, made life for man. God blesses everything He creates, and, in biblical language, this means that He makes all creation the sign and means of His presence and wisdom, love and revelation: “O taste and see that the Lord is good.”
Man is a hungry being. But he is hungry for God. Behind all the hunger of our life is God. All desire is finally a desire for Him. To be sure, man is not the only hungry being. All that exists lives by “eating.” The whole creation depends on food. But the unique position of man in the universe is that he alone is to bless God for the food and the life he receives from Him. He alone is to respond to God’s blessing with his blessing. The significant fact about the life in the Garden is that man is to name things. As soon as animals have been created to keep Adam company, God brings them to Adam to see what he will call them. “And whatsoever Adam called every living creature, that was the name thereof.” Now, in the Bible a name is infinitely more than a means to distinguish one thing from another. It reveals the very essence of a thing, or rather its essence as God’s gift. To name a thing is to manifest the meaning and value God gave it, to know it as coming from God and to know its place and function within the cosmos created by God.
To name a thing, in other words, is to bless God for it and in it. And in the Bible to bless God is not a “religious” or a “cultic” act, but the very way of life. God blessed the world, blessed man, blessed the seventh day (that is, time), and this means that He filled all that exists with His love and goodness, made all things “very good.” So the only natural (and not “supernatural”) reaction of man, to whom God gave this blessed and sanctified world, is to bless God in return, to thank Him, to see the world as God sees it and–in this act of gratitude and adoration–to know, name and possess the world. All rational, spiritual and other qualities of man, distinguishing him from other creatures, have their focus and ultimate fulfillment in this capacity to bless God, to know, so to speak, the meaning of the thirst and hunger that constitutes his life. “Homo sapiens” [“man the wise”], “homo faber” [“man the creator”] yes, but, first of all, “homo adorans.” The first, the basic definition of man is that he is the priest. He stands in the center of the world and unifies it in his act of blessing God, of both receiving the world from God and offering it to God–and by filling the world with this eucharist, he transforms his life, the one that he receives from the world, into life in God, into communion with Him. The world was created as the “matter,” the material of one all-embracing eucharist, and man was created as the priest of this cosmic sacrament.
Men understand all this instinctively if not rationally. Centuries of secularism have failed to transform eating into something strictly utilitarian. Food is still treated with reverence. A meal is still a rite–the last “natural sacrament” of family and friendship. of life that is more than “eating” and “drinking.” To eat is still something more than to maintain bodily functions. People may not understand what that “something more” is, but they nonetheless desire to celebrate it. They are still hungry and thirsty for sacramental life. [14-16]