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Cyprian - Treatise 6.11 Therefore of this mercy and grace the Word and Son of God is sent as the dispenser and master, who by all the prophets of old was announced as the enlightener and teacher of the human race. He is the power of God,He is the reason, He is His wisdom and glory; He enters into a virgin; with the co-operation of the Holy Spirit, He is endued with flesh; God is mingled with man. This is our God, this is Christ, who, as the mediator of the two, puts on man that He may lead them to the Father. What man is, Christ was willing to be, that man may be what Christ is. (ANF 5.468).
Methodius - On the Passion of Christ 2 For the Word suffered, being in the flesh affixed to the cross, that He might bring man, who had been deceived by error, to His supreme and godlike majesty. (ANF 6.400).
Lactantius - The Divine Institutes 2.9 He produced a Spirit like to Himself, who might be endowed with the perfections of God the Father. …Then He made another being, in whom the disposition of the divine origin did not remain. …For he envied his predecessor, who through his steadfastness is acceptable and dear to God the Father. This being, who from good became evil by his own act, is called by the Greeks diabolus: we call him accuser, because he reports to God the faults to which he himself entices us. God, therefore, when He began the fabric of the world, set over the whole work that first and greatest Son, and used Him at the same time as a counsellor and artificer, in planning, arranging, and accomplishing, since He is complete both in knowledge, and judgement, and power.(ANF 7.52-53).
Lactantius - The Divine Institutes 6.23 If anyone can incline toward this and strive after it, the Lord will own him as a servant, the Master will acknowledge this man as His disciple. The man will triumph over the earth. He will be exactly similar to God (hic erit consimilis Deo) who has embraced the virtue of God. (Latin text ANF 7.190).
Athanasius - De Incarnation 54 For He was made man that we might be made God.(NF 4.65).
*Athanasius - Defence of the Nicene Definition 14 …the Word was made flesh in order to offer up this body for all, and that we, partaking of His Spirit, might be deified, a gift which we could not otherwise have gained than by His clothing Himself in our created body, for hence we derive our name of “men of God” and “men in Christ.” But as we, by receiving the Spirit, do not lose our own proper substance, so the Lord, when made man for us, and bearing a body, was no less God; for He was not lessened by the envelopment of the body, but rather deified it and rendered it immortal.(NF 4.159).
Athanasius - Contra Arians 1.11.38 …but rather He Himself has made us sons of the Father, and deified men by becoming Himself man.(NF 4.329).
Athanasius - Contra Arians 1.11.39 And how can there be deifying apart from the Word and before Him?(NF 4.329).
Athanasius - Contra Arians 2.21.70 Whence the truth shews us that the Word is not of things originate, but rather Himself their Framer. For therefore did He assume the body originate and human, that having renewed it as its Framer, he might deify it in Himself, and thus might introduce us all into the kingdom of heaven after His likeness.(NF 4.386).
Athanasius - Contra Arians 3.25.23 And the work is perfected, because men, redeemed from sin, no longer remain dead; but being deified, have in each other, by looking at Me, the bond of charity.(NF 4.406).
Athanasius - Contra Arians 3.25.25 …and as we are sons and gods because of the Word in us, so we shall be in the Son and in the Father, and we shall be accounted to have become one in Son and in Father…(NF 4.407).
Athanasius - Contra Arians 3.26.33 …no longer do these things touch the body, because of the Word who has come in it, but they are destroyed by him, and henceforth men no longer remain sinners and dead according to their proper affections, but having risen according to the Word’s power, they abide ever immortal and incorruptible. Whence also, whereas the flesh is born of Mary Bearer of God(), He Himself is said to have been born, who furnishes to others an origin of being; in order that He may transfer our origin into Himself, and we may no longer, as mere earth, return to earth, but as being knit into the Word from heaven, may be carried to heaven by Him. Therefor in like manner not without reason has He transferred to Himself the other affections of the body also; that we, no longer as being men, but as proper to the Word, may have share in eternal life. For no longer according to our former origin in Adam do we die; but henceforward our origin and all infirmity of flesh being transferred to the Word, we rise from the earth, the curse form sin being removed, because of Him who is in us, and who has become a curse for us. And with reason; for as we are all from earth and die in Adam, so being regenerated from above of water and Spirit, in the Christ we are all quickened; the flesh no longer earthly, but being henceforth made Word( - this strong term is here applied to human nature generally; it is also used to describe our Lord’s flesh), by reason of God’s Word who for our sake ‘became flesh.’(NF 4.412)
Athanasius - Contra Arians 3.28.48 For now the flesh had risen and put off its mortality and been deified.(He is here speaking of Christ’s flesh). (NF 4.420).
