坚信者马克西姆 AMB. 10.7
He (deified man) comes to be in God through attentiveness, since he has not corrupted the logos of being that preexists in God, and he moves in God in accordance with the logos of well being that pre-exists in God since he is activated by the virtues, and he lives in God in accordance with the logos of ever being that pre-exists in God. In this life, because he has made a highly impassible habit of mind his own, he is already immovable, and in the life to come, because of the deification which will be given to him, he will lovingly accept and embrace the logos mentioned above that pre-exist in God, or rather, he will accept and embrace God himself in whom the logos of the good are established. And he is 'a part of God', as one who exists, on account of the logos of his being which is in God, and as a god on account of the logos of his ever being which is in God. He has respected these and operated in accordance with them. By these he has inserted himself totally into God alone, and has imprinted the stamp and form of God alone totally upon himself so that he himself may be a god by grace and be called such, just as God is a man by condescension and is called such on his account, and also so that the power of this reciprocal arrangement may be revealed that deifies man for God through his love for man, and by this beautiful correspondence makes God man, for the sake of man's divinization, and man God for the sake of God's humanization.
Amb. 10.7, Pg 91.1084BC, Maximus the Confessor – 坚信者马克西姆
For that is more desirable to the worthy than deification by which God makes the whole of himself through goodness united to those who have become gods?
Amb. 10.7, Pg 91.1008BC, Maximus the Confessor – 坚信者马克西姆