In the story of the birth of Jesus Christ in the manger, with the cave, the shepherds, and the angels, there is nothing sentimental or sweetly touching. But there is much that is majestic and solemn. We should not be embarrassed by the modest setting of a village stable and the poverty of the guests: this is a true messianic feast.

Everything here points to Jesus’ distant ancestor and the most famous anointed king, that is, in Greek, Christ, David: his native city Bethlehem, the occupation of the shepherds, for David himself was a shepherd for his father, and the striking parallels with the One who will also be Shepherd for His Father. He too is born to be King, Anointed One, Christ; He too, as the “least of the brothers,” will by a miracle, by God’s power, defeat the Enemy and “remove disgrace from Israel” (compare 1 Sam. 17 or Ps. 151). The evangelist, knowing the whole subsequent story, was able to discern glory in the ordinary and poor life of a family overtaken by childbirth at night in a stable. We too know this story, but do we know how to truly see?

The news of the Messiah's birth is joyful, for everyone and for each person; not only for those who would later be called Christians, but also for all who take spiritual life seriously. Of course, the Jews, the people of God, awaited Him more than anyone else; they alone then could understand what had happened and what the good news meant. The others could only guess.

But the issue is not only who understands what, although awareness plays a key role in spiritual life. The issue is also what exactly happened: in the Kingdom that, in the Savior's words, has "drawn near." And this can be felt not only by Christians: a person may know nothing about the Messiah, about the people of God, or in general about the history of the Covenant and salvation, but every seeker can sense the breath of the Kingdom.

In this sense, the transformation undergone in the Christian era by some Eastern teachings, such as Hinduism or Buddhism, is quite remarkable. Could anyone have imagined in pre-Christian times that a Hindu, even a consistent monotheist who had chosen the path of yoga, would call God Heavenly Father? Yet in modern Hinduism this is found, and this is by no means due to the influence of Christian missionaries: it is the breath of that very Kingdom, which does not fit within any religious framework, the Kingdom open to everyone who strives for genuine spiritual life, whatever tradition he belongs to.

Of course, there is no Kingdom without a King. But the seeker does not always know about the King right away; at times he learns about the Kingdom before learning about the One who rules in it. But the King is glad for everyone who comes. And one can come to know the King even after learning about the Kingdom, touching it, and understanding that this is exactly where one had been going, and that one has arrived where one had long wanted to be. There is still time before the full triumph of the Kingdom, before Christ's return in glory, and that means seekers still have time to meet the King, to come to know Him, to realize with whom they have met, and to entrust themselves to Him.

Of course, the direct representation of the Kingdom on earth should first of all be the Church. But she is not always equal to this task, and Christ Himself never said that He would limit His activity in the world to the boundaries of the earthly Church. He promised not to leave her, but He did not promise us, as Christians, exclusive rights to the Kingdom. After all, it is His Kingdom and His Church, and only He can decide how far it will spread and who will be able to partake of it.

For whom is the Savior born? Are you sure He is born for you? The whole world renounced Christ in advance, giving Him, the newborn Child, only a feeding trough for livestock. The first subjects of the new King turn out to be simple shepherds.

But Christ is born not only for those who are ready to receive Him. The Angel proclaims unambiguously: joy will be for all people. By human reasoning, the world is always divided into good and bad, into those worthy and unworthy of salvation. But the moment heaven opens even briefly, the choir of the heavenly host is heard: Christ is for all.