A creche is common on background during the Christmas season. A creche is a figure conceptual presentation of the circumstances of the birth of Jesus in Bethlehem. It is a group of human figures, of Mary and Joseph, the Babe in a manger, several shepherds and three oriental wise men. There are usually animals as well, including sheep, perhaps a camel or two, and a donkey. Sometimes there are birds. (In his release of his biography of Jesus, the Pope, in 2012, suggested there were no animals present.) A creche may be found in a painting, or in carved figures situated in a model stall, or even a live depiction with persons dressed in garb reminiscent of the ancients. They may pose silently, in the manger’s shelter, in a community or church yard during certain hours before Christmas day. In these live creches, onlookers are often drawn to any animals present. The sponsors of the event are hopeful the animals will be docile during the posed, usually silent, drama. The whole is a gesture related to the birth of Christ – as special history.
Animals intrigue us. Responsible human beings feel guilty that they have made animal habitat unsatisfactory for the survival of many species. Why are animals here? The secular evolutionist has them here by the constructive accidents of nature’s forces that brought them into being through a chain of evolvement. The Christian believes they are here because God created them, in whatever process he chose. For the animal, a human is virtually a demi-god. Humans have influence over the survival of animal life on earth. Ye are gods: declares the Bible. And we are – to the animals, and sometimes to each other, especially in the infant/parent period of life. Adam was given authority to manage the creation – to dress the garden and know it. By becoming god-like in nature’s kingdom, we show love and compassion, or ought to, for the animal world, and act accordingly to the benefit of humans and animals. That benefit accrues to both. The animals, properly cared for and managed, not only have life in nature, but become a source in the food chain, both for themselves and for mankind. Moses was clear about this management so to decide what animals may be used for human food, with warnings about limitations. Israel’s lamb flocks fed, clothed, and provided other benefits for the family. During Passover Jesus ate meat as did other religious Jews, we can be sure, and animals might be the living sacrifices from which man found reflection of some of concepts about God. The Book of Job affirms this perception. The dependence for safety in the animal world rests with mankind, and the dependence for safety in the spiritual world for mankind rests with God. The analogies are many, compelling and rich.
Even God’s people sometimes miss the context. Jonah appears not to have had a clear idea about relationships. He preferred to destroy Nineveh, and the living things in it, all things consumed by conflagration. But God reminded him that there were 120,000 children in the city and a great many animals. God was concerned about innocent children, and the livestock. The two categories had nothing to do with the evil of Nineveh, and God was willing to spare the city for innocent life, if possible. Jonah was the solution, even if he missed the understanding. The turn of leaders in the city to spiritual perceptions and conducts was quickly taken by God as cause to rescind judgment. Someone had prayed. We need compassion to pray by similar motivation. What of the innocents in the world, the children, even the animals? With the solution in place for Nineveh, God turned to straightening out the vengeful Jonah who needed to understand God’s compassion for all living – uniqueness of life value in the mind of God. *Mark W. Lee, Sr. — 2016, 2020