“Today is made known the mystery that existed before the foundation of the world. The Son of God becomes the Son of Man, so that he may share in what is worse in order to enable me to share in what is better. Adam once was deceived: He longed without success to become God. Now God becomes human to make Adam god. Let creation rejoice, Let nature exult: In awe the archangel approaches the Virgin, conveys her the greeting, our sorrow’s consoling. Glory to you, O God, Who in merciful compassion became a human being” (from Vespers of the 5th Saturday of Lent).
“O man, for your sake was Christ born, and the Son of God came that He might make you to live; He became a babe, He became a child, and He became a man, being (at the same time) God in His Nature, and the Son of God.
He Who was the Lawgiver became a reader, and He took the Book in the synagogue, and read, saying, ‘The Spirit of the Lord is upon Me, therefore He has anointed Me, and has sent Me to preach the Gospel to the poor (Lk 4:18)” (from Paradise of the Holy Fathers).
“The Lord, the Word of God, came down to earth and was incarnate of the Holy Spirit and Mary the Virgin and became man, without change becoming our equal in all things save sin, so that, traversing all that which is ours, He might re-forge and make that first man anew and, through him, all of us who were begotten and came into being from him and are like him who engendered us. Since, because Adam who engendered us had become corruptible and mortal—and, I will add, deaf and blind – and, by reason of his transgression, both naked and insensible of his divine vesture, such being the man of dust, so as well have they all become who were born of him: of dust, corruptible, mortal, deaf, blind, naked and insensible, differing in no way from the irrational animals or, better, become even worse than the beasts as having embraced all the latter’s’ passions and taken them into themselves” (Saint Symeon the New Theologian).
“With the God-man Christ, all that is God’s has become man’s, human, ours, so that each of us individually and all of us assembled together in the Divine-human body of Christ, the Church, might become god-men, having attained ‘to the perfect man, to the measure of the stature of the fullness of Christ’ (Eph 4:12-13). Therefore Christmas, the day of the birth of the God-man, the Lord Jesus Christ, is the greatest and most important day in the history of all the worlds in which man moves and lives” (Saint Nikolai Velimirovich).
“Faith, as a work of the Holy Spirit, comes to one person through another, but only when this other communicates the word of Scripture assimilated and confessed with faith, or with the capacity of experiencing communion in the Spirit” (Staniloae  The experience of God: Revelation and knowledge of the Triune God, p. 42).
The light of the first day and the light of the eighth day meet in the icon – Paul Evdokimov
“In mystical experience, the soul is raised up from the visible realm to where visibility itself vanishes and the field of the invisible opens: such is the Dionysian sundering of the bonds of the visible. And after soaring up into the invisible, the soul descends again into the visible – and then and there, before its very eyes, are those real appearances of things: ideas” – P. Florensky (1996), Iconostasis, p. 45.
“At the crossing of the boundary into the upper world, the soul sheds – like outworn clothes – the images of our everyday emptiness, the psychic effluvia that cannot find a place above, those elements of our being that are not spiritually grounded. At the point of descent and re-entry, on the other hand, the images are experiences of mystical life crystallized out on the boundary of two worlds” – P. Florensky (1996), Iconostasis, pp. 44-45.
“In creating a work of art, the psyche or soul of the artist ascends from the earthly realm into the heavenly; there, free of all images, the soul is fed in contemplation by the essences of the highest realm, knowing the permanent noumena of things; then, satiated with this knowing, it descends again to the earthly realm. And precisely at the boundary between the two worlds, the soul’s spiritual knowledge assumes the shape of symbolic imagery: and it is these images that make permanent the work of art” – P. Florensky (1996), Iconostasis, p. 44.
Iconography of the Theotokos has a private significance for each human being because it symbolizes his materiality, physicality, and the relation of this matter to the spirit within the person. Through icons of the Theotokos we can observe sublimation and exhalation of this relationship between matter and spirit. In the pagan world, the conflict of this dualism was the most important problem. Through icons we can see that this relationship should manifest like the relationship between mother and son, so that the perfection of the human being is fulfilled – Vladislav Andrejev.