Metropokitan Hilarion Alfeyev, St. Symeon the New Theologian, 257
According to Alfeyev, the Athanesian emphasis is on “the ontological difference between our adoption by God and deification on the one hand, and Christ’s sonship and divinity on the other: in the final deification ‘we become sons of God, but not in the same manner as He is, not by nature and reality, but by the grace of Him Who called us.’”
Metropolitan Hilarion Alfeyev, St. Symeon the New Theologian, 264
“Elsewhere Symeon refers to the relics of the saints as proof of their final deification. Their bodies, since they were united with deified souls, are kept for many years without decomposition, being preserved for their final restoration and incorruption. In this argument Symeon follows John of Damscus, who also claimed that the saints became gods by adoption and cited as an example the incorruption of their relics.”
Vladimir Lossky, The Mystical Theology of the Eastern Church, p. 244
“In the ceaseless struggle of the way of ascent, the way of cooperation with the divine will, created nature is more and more transformed by grace until the final deification which will be fully revealed in the Kingdom of God.”
Vladimir Losskly, The Vision of God, p. 99:
“The perfect knowledge of God which is attained in the age to come is no longer the ultimate goal, but one aspect of the final deification or of ‘the spiritual world of delights’ (τρυφῆς δὲ τρόπος πνευματικός ), as St Cyril says. We shall know Christ who will shine in us by the Holy Spirit, because we shall have ‘the mind of Christ’ (νοῦς Χριστοῦ) of which St Paul spoke, and this mind of Christ is the Holy Spirit present in us.”
St. Gregory Palamas and Orthodox Spirituality, by John Meyendorff, p. 103.
“Hence Palamas refused to give credence to what the ancient philosophers said of the knowledge of God. He developed a realistic doctrine of supernatural knowledge, independent of any sense experience but granted in Jesus Christ to man as a whole – body and soul – admitting him here below to the first fruits of final deification and the vision of God, not by his own powers but by the grace of God.”
The Hope of the Early Church: A Handbook of Patristic Eschatology, by Brian Daley, p. 202.
“Maximus makes it clear in a number of passages that the final divinization of rational creatures will only be realized in those who have shown themselves worthy of God's gift.”
Transcendent Mystery in Man, by Andrew N. Woznicki, p. 10.
“Kerygmatic proclamation of the possibility of the final divinization of each and every individual man is possible only by a metanoic and charismatic transformation by God.”
Saintly and Ascetic Life in the Church of Alexandria, by Metropolitan Makarios (Tillyrides) of Kenya and Irinoupolis.
“There were also champions and witnesses of the faith, who far from worldly comforts, tried to stress the importance of the spiritual battle for perfection of the individual and his final theosis.”