From the perspective of the Theotokos, the Nativity shines as the mystery in which she offers her full and fearless obedience to God, not as a rival to Christ but as the one who freely receives Him in her flesh and becomes the living gateway of our salvation. In her womb, the Creator fashions for Himself a human nature taken wholly from her, and she bears Him in love while confessing, with deep humility, that the child she nurses is the One through whom all things came to be. Saint Gregory Palamas speaks of her as the boundary between the created and the uncreated, because in her person the human will responds without reserve to divine grace and makes possible the coming of the Word in the flesh (Gregory Palamas, Homily on the Entry of the Theotokos). Her motherhood never diminishes Christ but proclaims His full divinity and full humanity, since He receives from her what He does not possess eternally — our mortal life — while bestowing upon her, and through her upon us, the pledge of glorification. In the Feast of the Nativity, the Church honours her not as the source of salvation, but as the one who consents to become its vessel, and whose joyful assent echoes in every heart that dares to say yes to God.
“Of the kingly office one kind is divine, -- that which is according to God and His holy Son, by whom both the good things which are of the earth, and external and perfect felicity too, are supplied. "For," it is said, "seek what is great, and the little things shall be added." And there is a second kind of royalty, inferior to that administration which is purely rational and divine, which brings to the task of government merely the high mettle of the soul; after which fashion Hercules ruled the Argives, and Alexander the Macedonians. The third kind is what aims after one thing -- merely to conquer and overturn; but to turn conquest either to a good or a bad purpose, belongs not to such rule. Such was the aim of the Persians in their campaign against Greece. For, on the one hand, fondness for strife is solely the result of passion, and acquires power solely for the sake of domination; while, on the other, the love of good is characteristic of a soul which uses its high spirit for noble ends. The fourth, the worst of all, is the sovereignty which acts according to the promptings of the passions, as that of Sardanapalus, and those who propose to themselves as their end the gratification of the passions to the utmost. But the instrument of regal sway -- the instrument at once of that which overcomes by virtue, and that which does so by force -- is the power of managing (or tact). And it, varies according to the nature and the material. In the case of arms and of fighting animals the ordering power is the soul and mind, by means animate and inanimate; and in the case of the passions of the soul, which we master by virtue, reason is the ordering power, by affixing the seal of continence and self-restraint, along with holiness, and sound knowledge with truth, making the result of the whole to terminate in piety towards God. For it is wisdom which regulates in the case of those who so practise virtue; and divine things are ordered by wisdom, and human affairs by politics -- all things by the kingly faculty. He is a king, then, who governs according to the laws, and possesses the skill to sway willing subjects. Such is the Lord, who receives all who believe on Him and by Him. For the Father has delivered and subjected all to Christ our King," that at the name of Jesus every knee may bow, of things in heaven, and things in earth, and things under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.'
Now, generalship involves three ideas: caution, enterprise, and the union of the two. And each of these consists of three things, acting as they do either by word, or by deeds, or by both together. And all this can be accomplished either by persuasion, or by compulsion, or by inflicting harm in the way of taking vengeance on those who ought to be punished; and this either by doing what is right, or by telling what is untrue, or by telling what is true, or by adopting any of these means conjointly at the same time.”
- Saint Clement of Alexandria; Stromata (book 1, chapter 24)
"Brethren, let us show repentance and conversion from the depths of our hearts, and let us leave off our former evil ways, and let us cleanse ourselves of every stain of the flesh and the spirit. For the day of the birth of our Lord Jesus Christ is near, on which we are to commune the divine and life-giving sanctification of His Mysteries. So let us keep ourselves well, brethren, and every idea that is thorny and not pure and is unworthy of a devoted activity let us weed out, and in every way let us cleanse ourselves."
St. John Chrysostom :: Commentary on the Gospel According to St. Matthew