a) Space: “The message of Christmas makes us recognize the darkness of a closed world, and thereby no doubt illustrates a reality that we see daily. Yet it also tells us that God does not allow himself to be shut out. He finds a space, even if it means entering through the stable; there are people who see his light and pass it on.”
b) The Stable as Space: “In some Christmas scenes from the late Middle Ages and the early modern period, the stable is depicted as a crumbling palace. It is still possible to recognize its former splendour, but now it has become a ruin, the walls are falling down - in fact, it has become a stable. Although it lacks any historical basis, this metaphorical interpretation nevertheless expresses something of the truth that is hidden in the mystery of Christmas. David's throne, which had been promised to last for ever, stands empty. Others rule over the Holy Land. Joseph, the descendant of David, is a simple artisan; the palace, in fact, has become a hovel. David himself had begun life as a shepherd. When Samuel sought him out in order to anoint him, it seemed impossible and absurd that a shepherd-boy such as he could become the bearer of the promise of Israel. In the stable of Bethlehem, the very town where it had all begun, the Davidic kingship started again in a new way - in that child wrapped in swaddling clothes and laid in a manger. The new throne from which this David will draw the world to himself is the Cross. The new throne - the Cross - corresponds to the new beginning in the stable. Yet this is exactly how the true Davidic palace, the true kingship is being built. This new palace is so different from what people imagine a palace and royal power ought to be like. It is the community of those who allow themselves to be drawn by Christ's love and so become one body with him, a new humanity. The power that comes from the Cross, the power of self-giving goodness - this is the true kingship. The stable becomes a palace - and setting out from this starting-point, Jesus builds the great new community, whose key-word the angels sing at the hour of his birth: "Glory to God in the highest, and peace on earth to those whom he loves" - those who place their will in his, in this way becoming men of God, new men, a new world.”
c) Heaven in the Stable: “Jesus himself is what we call ‘heaven;’ heaven is not a place but a person, the person of him in whom God and man are forever and inseparably one. And we go to heaven and enter into heaven to the extent that we go to Jesus Christ and enter into him.”[1]
“In the stable at Bethlehem, Heaven and Earth meet. Heaven has come down to Earth. For this reason, a light shines from the stable for all times; for this reason joy is enkindled there; for this reason song is born there. At the end of our Christmas meditation I should like to quote a remarkable passage from Saint Augustine. Interpreting the invocation in the Lord's Prayer: 'Our Father who art in Heaven', he asks: what is this - Heaven? And where is Heaven? Then comes a surprising response: '... who art in Heaven' - that means: in the saints and in the just. Yes, the heavens are the highest bodies in the universe, but they are still bodies, which cannot exist except in a given location. Yet if we believe that God is located in the heavens, meaning in the highest parts of the world, then the birds would be more fortunate than we, since they would live closer to God. Yet it is not written: 'The Lord is close to those who dwell on the heights or on the mountains', but rather: 'the Lord is close to the brokenhearted' (Ps 34:18[33:19]), an expression which refers to humility. Just as the sinner is called "Earth", so by contrast the just man can be called "Heaven"' (Sermo in monte II 5, 17). Heaven does not belong to the geography of space, but to the geography of the heart. And the heart of God, during the Holy Night, stooped down to the stable: the humility of God is Heaven. And if we approach this humility, then we touch Heaven. Then the Earth too is made new. With the humility of the shepherds, let us set out, during this Holy Night, towards the Child in the stable! Let us touch God's humility, God's heart! Then his joy will touch us and will make the world more radiant. Amen."
Confronting the Scandal of the Hidden God, Theologians Created "Heaven:"
"Christian theology, which was very soon confronted by this discrepancy between expectation and fulfillment, in the course of time turned the kingdom of God into a kingdom of heaven that is beyond this mortal life; the well-being of men became a salvation of souls, which again comes to pass beyond this life, after death. But theology did not thereby provide an answeer. For what is sublime in this message is precisely that the Lord was talking not just about another life, not just about men's souls, but was addressing the body, the whole man, in his embodied form, with his involvement in history and society; that he promised the kingdom of God to the man who lives bodily with other men in this history. As marvelous as the knowledge is that has been opened up for us by biblical scholarship in our century (that is, that Christ was not just looking forward to another ife, but was talking about real people), it can also disappoint and unsettle us when we look at real history, which is in truth no kingdom of God" (J. Ratzinger, "What It Means to Be a Christian," Ignatius [2006] 28-29).
[1] Dogma and Preaching, Franciscan Herald (1985) 63.
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