Gregorios av Nazianz (Orationes 38) om skälet till att kristna firar Kristi födelses fest, Guds framträdande i en trasig värld för att läka och omdana den:
The name of the feast, then, is ‘Theophany’ because he has appeared, but ‘Nativity’ because he has been born. This is our feast, this is what we celebrate today: God’s coming to the human race, so that we might make our way to him, or return to him (to put it more precisely), so that as we have died in Adam so we might live in Christ, being born with Christ and crucified with him and buried with him and raised with him. For I must experience the lovely reversal: as pain came out of happiness, so happiness must return from pain. ‘Where sin has abounded, grace has abounded all the more,’ and if the taste of the fruit brought judgment upon us, how much more have Christ’s sufferings brought us righteousness? Let us celebrate, then: not like a public festival, but in a divine way; not like the world, but above the world; not celebrating weakness, but healing; not celebrating this creation, but our re-creation.